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THE 


PRESBYTERIAN  STANDARDS 


AN  EXPOSITION 


OF  THE 


WESTMINSTER  CONFESSION  OF  FAITH 
AND  CATECHISMS. 


BY 

Rev.  FRANCIS  R.  BEATTIE,  B.  D.,  Ph.  D.,  D.  D., 

PROFESSOR    OF    SYSTEMATIC    THEOLOGY    AND    APOLOGETICS    IN     LOUISVILLE    PRESBY- 
TERIAN   THEOLOGICAL    SEMINARY,    AND    AUTHOR    OF    "AN    EXAMINATION 
OF    UTILITARIANISM,"     "THE     METHODS    OF    THp-tsM,"    *„o 
••RADICAL    CRITICISM." 


The  Presbyterian  Committee  of  Publication. 


^^rlr*^ 


THEOl. 
STACK 


'  Copyrighted  by 
JAMES  K.  HAZEN,  Secretary  of  PubUanon, 

1896. 


Printed  by 

WhITTKT  &  Sh  EPPERSON, 

Richmond,  Va. 


PREFACE. 


T  JE  aim  of  the  following  pages  is  to  give  a  simple,  con- 
neried  exposition  of  the  entire  Westminster  Standards.  The 
g^liorter  Catechism  is  made  the  basis  of  the  exposition,  but 
the  contents  of  the  Larger  Catechism  and  the  Confession  of 
Faith  are  carefully  incorporated  at  every  point.  In  addition, 
certain  topics  not  included  in  the  Catechisms  are  embraced 
in  the  Confession.  Brief  explanations  of  these  topics  are 
also  made,  so  that  the  whole  ground  of  the  Standards  is 
thereby  covered. 

It  is  not  claimed  that  anything  really  new  is  presented  in 
these  chapters.  From  the  nature  of  the  case  there  could 
scarcely  be.  There  are  excellent  treatises  on  the  Confession 
by  Kodge,  Mitchell  and  others ;  while  Paterson,  Fisher  and 
others  have  given  us  excellent  expositions  of  the  Shorter 
Catechism.  But  we  are  not  aware  of  any  book  which  follows 
closely  the  order  of  topics  found  in  the  Standards,  and  which 
at  the  same  time  weaves  into  a  single  exposition  the  contents 
of  the  three  documents  of  which  the  Westminster  symbols  are 
composed. 

It  will  be  readily  observed  that  in  making  this  compend 
the  language  of  the  Standards  has  often  been  closely  fol- 
lowed, and  that  it  has  at  times  been  quoted  more  or  less 
literally.  At  other  times  their  statements  have  been  ex- 
panded or  condensed,  explained  or  simplified,  in  order  to 
present  a  somewhat  compact  and  readable  outline.  Quota- 
tion marks  are  not  used  anywhere,  since  it  is  to  be  under- 
stood that  the  whole  exposition  is  so  closely  conformed  to 
the  Standards  as  to  be  at  times  a  reproduction  of  their  form 
as  well  as  of  their  contents. 

3 


Preface. 


It  is  the  conviction  of  many  earnest  minds  that  there  is 
need  at  the  present  day  of  careful  instruction  in  the  great 
doctrines  of  the  Christian  faith  and  life.  No  one  who  is  even 
slightly  acquainted  with  the  movements  of  thought  at  the 
present  time  in  the  sphere  of  religious  inquiry  can  fail  to 
realize  that  there  ia  diligent  investigation,  much  unrest,  and 
some  scepticism.  Modern  scientific  methods  have  been  car- 
ried into  the  field  of  theology  and  applied  to  the  subject  of 
Christian  doctrine  and  duty.  The  result  is,  that  in  certain 
quarters  we  are  solemnly  assured  that  the  old  ways  of  look- 
ing at  religious  questions  must  be  changed,  and  that  former 
statements  of  the  system  of  doctrine  must  be  modified,  if  not 
abandoned.  We  are  far  from  saying  that  this  earnest  ac- 
tivity of  thought  upon  matters  pertaining  to  the  Christian 
faith  is  altogether  evil,  but  we  are  convinced  that  it  calls  for 
careful  caution  and  rigorous  reflection  upon  the  vafious 
problems  with  which  the  religious  teacher  must  engage 
himself  at  the  present  time.  Hard  work  by  devoted  and 
scholarly  men  is  absolutely  necessary  in  interpreting  and  de- 
fending the  faith  once  delivered  to  the  saints. 

In  these  circumstances  it  is  important  that  Presbyterians 
should  be  well  instructed  in  the  contents  of  the  Westminster 
Confession  and  Catechisms,  wherein  their  creed  is  clearly  and 
fully  exhibited.  It  may  be  too  often  true  that  even  Presby- 
terians are  not  fully  informed  in  regard  to  what  their  own 
creed  contains.  In  proportion  as  this  is  true,  it  must  prove 
a  source  of  weakness ;  and  a  diligent  study  of  the  Standards 
should  be  undertaken  at  once  in  order  to  remedy  this.  It  is 
hoped  that  this  book  may,  in  some  measure,  foster  and 
further  this  study. 

That  other  branches  of  the  church  of  Christ  are  often 
sadly  ignorant  of  Presbyterian  doctrine  and  practice,  and  be- 
cause of  this  ignorance  often  misconstrue  and  caricature 
Presbyterianism,  must  be  confessed.  Such  ignorance  and 
misconstruction  are  the  main  causes  of  the  erroneous  im- 


Preface. 


6 


in 

re 
id 


pressions  of  the  Presbyterian  system  which  so  often  prevail 
in  other  churches.  It  is  hoped  that  an  outUne  like  this  may 
be  found  of  some  service  in  removing  part  of  this  ignorance 
and  correcting  a  few  of  these  misconstructions,  for  some  may 
read  this  outline  who  would  not  peruse  the  Standards  them- 
selves with  any  care. 

It  may  be  proper  to  say  that,  whilst  all  through  this  expo- 
sition care  is  taken  to  explain  the  various  teachings  of  the 
Standards,  equal  care  is  exercised  not  to  explain  away  any- 
thing which  they  contain.  It  is  assumed  that  the  system  of 
doctrine  which  they  exhibit  is  generic  and  consistent  Calvin- 
ism, and  due  diligence  is  exercised  to  present  this  system  in 
its  entirety  and  proper  proportions.  That  there  are  difficul- 
ties inherent  in  the  very  nature  of  the  case  is  not  denied, 
nor  is  any  attempt  made  to  evade  these  difficulties.  From 
time  to  time  in  the  course  of  the  exposition  of  this  consistent 
and  scriptural  system,  it  will  be  suggested  that  the  same  and 
more  serious  difficulties  press  even  more  fatally  against  every 
other  system.  Hence,  the  Calvinistic  system  is  seen  to  com- 
mend itself  to  thoughtful  minds  as  the  sound  philosophy  of 
nature  and  providence,  and  as  the  true  interpretation  of  the 
Scriptures  and  of  religious  experience.  This  system  has  a 
philosophic  completeness,  a  scriptural  soundness,  and  an  ex- 
perimental accuracy  which  aflford  it  strong  logical  confirma- 
tion, and  give  it  secure  rational  stability.  It  may  be  safely 
said  that  no  other  system  can  justify  so  fully  this  high  claim, 
for  even  those  who  profess  no  sympathy  with  the  Calvinistic 
system  have  never  yet  been  able  to  present  a  better  one  for 
our  acceptance. 

It  is  humbly  hoped  that  Bible  class  and  Sabbath-school 
teachers  may  find  this  book  of  some  value  to  them  in  their 
important  work.  It  may  give  them  in  a  simple,  systematic 
form  a  useful  summary  of  the  doctrines  and  practices  as  well 
as  of  the  ethics  and  polity  of  the  Presbyterian  Church.  In  con- 
nection with  the  International  Series  of  Lessons,  where  doc- 


6 


Preface. 


trinal  teachiDg  is  not  usually  made  prominent,  the  need  of 
some  such  book  as  this  may  be  felt. 

For  the  members  of  Young  Peoples'  Societies  this  outline 
of  Presbyterian  belief  may  be  found  of  some  service  in  sup- 
plying that  doctrinal  teaching  which,  with  God's  blessing,  is 
so  important  for  advance  in  the  Christian  life  and  for  effective 
service  in  the  Master's  name.  In  addition,  the  various  office- 
bearers of  the  church  often  desire  to  be  instructed  in  the  doc- 
trines and  practices  of  the  church  they  seek  to  serve.  This 
book  has  also  been  prepared  with  this  important  end  in  view, 
and  the  hope  is  cherished  that  not  a  few  of  these  earnest 
men  may  be  helped  by  what  its  pages  contain. 

Two  introductory  chapters  are  added  for  those  who  may 
care  to  read  them.  One  of  these  gives  a  brief  history  of  the 
chief  creeds  of  the  Christian  church,  and  the  other  seeks  to 
explain  the  nature  and  uses  of  such  creeds.  These  chapters 
are  intended  to  prepare  the  way  for  a  more  intelligent  and 
sympathetic  study  of  the  Westminster  Standards,  whicii  con- 
stitute the  creed  of  the  Presbyterian  churches.  An  index 
has  also  been  added  for  purposes  of  speedy  reference  to  the 
contents  of  the  volume. 

This  book  is  sent  forth  with  the  earnest  prayer  that  it  may 
be  of  some  service  to  those  who  are  seeking  to  advance 
Christ's  kingdom  on  the  earth.  May  the  Lord  bless  its  con- 
tents to  his  own  glory  and  the  good  of  the  church. 

Francis  R.  Beattie. 

Louitville,  Ky. 


CONTENTS. 


CHAPTER  I. 

A  Brief  Description  of  the  Great  Christian  Creeds, 

CHAPTER  II. 

The  Nature  and  Uses  of  Religious  Creeds 

CHAPTER  III. 

The  Doctrine  of  Holy  Scripture. 

SiroHTEK  Cateoiiism,  1-3;  Larger  Catkohism,  1-5;  Confes- 
sion OF  Faith,  I; 

CHAPTER  IV. 

The  Being,  Attributes  and  Persons  of  the  Godhead, 

Shorter  Catechism,  4-6;  Larger  Catechism,  0  It;  Con- 
fession OF  Faith,  IL 


Paqr. 

13 


29 


40 


52 


m 


CHAPTER  V. 

The  Decrees,  or  the  Eternal  Purpose  of  God, 

Shorter  Catechism,  7,  8;  Larger  Catechism,  12-14;  Con- 
fession OF  Faith,  IIL 

CHAPTER  VI. 

Creation  and  Providence.    . 

Shorter  Catechism,  9-11 ;  Larger  Catechism,  15-19 ;  Con- 
fession OF  Faith,  IV.,  V. 

CHAPTER  Vn. 

Thl  Covenant  of  Works,  or  of  Life,   . 

Shorter  Catechism,  12,  13;    Larger  Catechism,  20,  21; 
Confession  of  Faith,  VI.,  VII. 


64 


76 


89 


8 


Contents. 


CHAPTER  VIII.  TAQM, 

Original  Sin ^^^ 

SnoKTBR  CATBonisM,   16-19;    Laroek   Catechism,   22-29; 
Confession  of  Faith,  VI. 


CHAPTER  IX. 

The  Covenant  of  Grace, 

SiiOKTEU  Catechism,  20;  Larger  Catechism,  30-35 ;  Con- 
fession OF  Faith,  VII. 


113 


CHAPTER  X. 

The  Person  of  Jesus  Christ  the  Mediator, 

Shorter  Catechism,  21,  22;    Larger  Catechism,  36-42; 
Confession  of  Faith,  VIII. 


124 


] 


CHAPTER  XI. 

The  Offices  OF  THE  Mediator  :  The  Prophetic,  .         .         136 

Shorter  Catechism,  23,  24;   Larger  Catechism,  41-48; 

CoiTFESSION  OF  FaITH,  VIII. 

CHAPTER  XII. 

The  Offices  OF  the  Mediator:  The  Priestly  and  the  Kingly,       147 

Shorter  Catechism,  25,  26;  Larger  Catechism,  44,  45,  55; 
Confession  of  Faith,  VIII. 

CHAPTER  Xin. 

The  Humiliation  and  Exaltation  of  Jesus  Christ,      .        .        159 

Shorter  Catechism,  27,  28;    Larger  Catechism,  46-56; 
Confession  of  Fai^h,  VIII. 


CHAPTER  XIV. 

Man's  Free  Agency  and  Ability  :  Gtttt,t  and  its  Degrees,   . 

Shorter  Catechism,  82-84;  Larger  Catechism,  149-152; 
Confession  of  Faith,  IX. 


xiv/ 


Contents. 

CHAPTER  XV. 

Union  with  Christ  ;  Effectual  Calling  ;  Kegeneration, 

SiioKTKu  Catechism,  39-31;    Lakgkk  Catechism,   57-60, 
66-69;  Confession  OF  Faith,  X. 

CHAPTER  XVI. 

The  Benefits  of  Redemption  ;  Justification, 

Shokteh  Catechism,  32,  83;  Larger  Catechism,  70-78; 
Confession  of  Faith,  XI. 


9 

PAQI. 

187 


199 


CHAPTER  XVII. 

The  Benefits  of  Redemption  ;  Adoption  and  Sanotipioation, 

Shorter  Catechism,  84-36;   Larger  Catechism,  74,  75, 
77-81;  Confession  of  Faith,  Xil.,  XIII. 


212 


CHAPTER  XVIII. 


Faith  and  Repentance, 


Shorter  Catechism,  85-87 ;  Larger  Catechism,  72-76, 153 ; 
Confession  of  Faith,  XIV. ,  XV. 


223 


CHAPTER  XIX. 

Good  Works;  Perseverance;  Assurance 234 

Shorter  Catechism,  36 ;  Larger  Catechism,  78-81 ;  Con- 
fession OF  Faith,  XVI.-XVIII. 

CHAPTER  XX. 

The  Law  of  God  ;  Christian  Liberty 245 

Shorter  Catechism,  39-42,  82,  83;   Larger  Catechism, 
91-98;  Confession  of  Faith,  XIX.,  XX. 

CHAPTER  XXI. 

The  Communion  of  Saints,  and  Religious  Worship,     .        .         257 

Shorter  Catechism,  — ;  Larger  Catechism,  68,  82, 83, 86; 
Confession  of  Faith,  XXL,  XXVI. 


10 


Contents. 


CHAPTER  XXII 

The  Me VN8  OF  Grace;  In  General;  The  Word, 

Shorter  CATEcnisM,  88-00;    Larger  Catechism,  98,  99, 
153-160;  Confession  of  Faith,  XIX. 

CHAPTER  XXIII. 
The  Means  of  Grace;  The  Commandments;  The  First  Table, 

Shorter  Catechism,  43-62;  Larger  Catechism,  101-121; 
Confession  of  Faith,  — . 


PAtiB. 

267 


278 


CHAPTER  XXIV. 

The  Means  of  Grace;   The  Commandments;   The  Second 

Table 288 

Shorter  Catechism,  63-81;  Larger  Catechism,  122-148 
Confession  of  Faith,  — . 


CHAPTER  XXV. 

The  Means  of  Grace  ;  The  Sacraments  ;  General,      .         .         298 

Shorter  Catechism,  91-93:  Larger  Catechism,  161-164; 
Confession  of  Faith,  XXVII. 

CHAPTER  XXVI. 

The  Means  of  Grace  ;  The  Sacraments  ;  Baptism,       .         .         309 

Shorter  Catechism,  94,  95;  Larger  Catechism,  165-167; 
Confession  of  Faith,  XXVIII. 

CHAPTER  XXVII. 

The  Means  of  Grace  ;  The  Sacraments  ;  The  Lord's  Supper,        323 

Shortkr  Catechism,  96,  97;  Larger  Catechism,  168-175; 
Confession  of  Faith,  XXIX. 

* 

CHAPTER  XXVin. 

The  Means  of  Grace  ;  Prayer,  .         .        •        .        .        .        335 

Shorter  Catechism,  98-107;  Larger  Catechism,  178-198: 
Confession  of  Faith,  XXI. 


Contents. 

CHAPTER  XXIX. 

The  Church  and  her  Censures 

SnoKTKK  Catkohism,  — ;  Largek  CATK(!ni8M,  02-65;  Con- 
fession OF  Faith,  XXV.,  XXX, 


11 

Pigs. 
345 


CHAPTER  XXX. 

The  Synods  and  Councils  of  the  Church,    ....         356 

Shorter  Catkohism,  —;  Larger  Catkohism,  — ;  Confkh- 
sioN  OF  Faith,  XXXI. 

CHAPTER  XXXI. 

Lawful   Oaths;    The   Civil   Magistrate;    Marriage   and 

I>ivorce, 358 

Shorter  Catkohism,  70-73;  Largkr  Catkohism,  137-139; 

CONFKSSION  OF  FaITH,  XXII. -XXIV. 


CHAPTER  XXXII. 

Death  and  the  Middle  State, 

Shorter  Catechism,  37;  Larger  Cateohism,  84-96;  Con- 
fession OF  Faith,  XXXII. 


384 


CHAPTER  XXXIIL 

The  Resurrection  and  the  Judgment, 

Shorter  Catkohism,  «S;  Largkr  Catkohism,  87-90;  Con- 
fession OF  Faith,  XXXII.,  XXXIIL 


392 


CHAPTER  XXXrV. 

Summary  and  Conclusions, 


405 


THE 

PRESBYTERIAN   STANDARDS. 


CHAPTEK   I. 

SOME  DESCRIPTION  OF  THE  GREAT  CHRISTIAN  CREEDS 
IN  GENERAL,  AND  OF  THE  WESTMINSTER  STANDARDS 
IN  PARTICULAR. 

BEFOBE  the  exposition  of  the  doctrines  contained  in 
the  Westminster  Catechisms  and  Confession  of  Faith 
is  entered  on,  some  account  of  the  origin  and  contents  of 
the  leading  doctrinal  symbols  of  the  Christian  church  in  its 
various  branches  may  be  of  interest  and  value.  In  particular, 
the  history  of  the  Westminster  Assembly,  and  of  the  work 
which  it  did,  as  exhibited  jy  the  Catechisms  and  Confes- 
sion, is  in  a  measure  necessary  to  the  intelligent  exposition 
of  the  doctrinal  system  which  they  unfold. 

In  this  connection  it  is  interesting  to  notice  the  modes 
by  which  the  great  creeds  have  usually  been  produced. 
Historically,  there  seem  to  have  been  three  chief  methods 
according  to  which  they  have  come  into  existence.  First,  In 
some  cases  creeds,  or  statements  of  Christian  doctrine,  seem 
to  have  been  formed  as  an  attempt  to  express,  at  certain 
periods,  the  mind  of  the  Christian  community  in  regard  to 
the  doctrines  contained  in  the  sacred  Scriptures.  It  is  likely 
that  the  Apostles'  Creed  and  some  later  doctrinal  symbols 
came  into  existence  in  this  way.  Secondly^  In  other  cases 
certain  summaries  of  Christian  doctrine  seem  to  have  been 
prepared  for  purposes  of  religious  instruction.  These  cate- 
chetical statements  of  religious  truth  evidently  arose  from 
a  desire  to  have  a  simple,  orderly  outline  of  the  elements 

13 


■  Aft 


14 


The  Presbyterian  Standards. 


o?  the  Christian  system  for  purposes  of  instruction  in  holy 
things.  Such  catechisms  were  usually  intended  for  the 
young.  Thirdly,  In  most  cases  the  great  historical  creeds 
were  forged  in  the  fires  of  controversy.  The  great  credal 
statements  of  divine  truth  made  in  patristic  times  nearly  all 
originated  iu  this  way.  The  elaborate  symbolic  documents 
of  the  Reformation  period  very  generally  had  the  same 
violent  origin.  In  proof  of  this  we  need  but  recall  the  cir- 
cumstances under  which  the  Nicene  Creed,  the  Augsburg 
Confession,  and  the  Canons  of  Dort  were  formulated.  It 
is  proper  to  add  that,  although  these  three  modes  of  creed 
formation  are  to  be  observed  in  the  history  of  the  church, 
yet  as  a  matter  of  tact  they  ought  not  to  be  entirely  sepa- 
rated, inasmuch  as  more  than  one  of  these  purposes  may,  to 
a  certain  extent,  be  served  by  any  single  creed,  confession, 
or  catechism. 

In  giving  a  brief  description  of  the  most  important  reli- 
gious creeds,  those  symbols  other  than  the  Westminster 
Standards  will  be  first  described  in  a  very  general  way, 
and  then  a  somewnat  more  detailed  account  of  the  origin  of 
the  Westminster  Catechisms  and  Confession  will  be  given. 

I.  The  Creeds  other  than  the  Westtninster  Standards. 

In  describing  these  creeds  they  may  be  arranged  under 
three  heads,  following  the  order  of  their  historical  sequence. 
These  three  heads  represent  the  ancient,  mediaeval,  and 
modern  periods  respectively. 

1.  A  Description  of  the  Ancient  Creeds. 

In  the  New  Testament  age  the  germs  of  a  creed,  or  confes- 
sion of  faith,  may  be  seen  in  the  personal  confessions  of  Peter 
and  Thomas.  In  the  early  apostolic  age  these  germs  .^ere 
doubtless  expanded  in  various  ways,  and  thus  the  earliest 
Christian  creeds  were  formulated.  The  creeds  to  be  con- 
sidered under  this  head  are  those  which  came  into  existence 
during  the  period  when  the  church  remained  undivided.  On 
this   account  these  doctrinal    symbols   arc   known   as   the 


The  Great  Christian  Creeds. 


15 


M 


ecumenical  creeds.  At  the  present  day  they  are  generally 
regarded  as  the  precious  heritage  of  all  branches  of  Christen- 
dom. Mention  is  now  to  be  made  of  the  more  important 
of  these  summaries  of  religious  truth. 

(a),  The  Apostles'  Creed. 

This  ancient  statement  of  the  leading  facts  or  doctrines  of 
the  Christian  system  has  usually  been  held  in  high  esteem. 
Though  not  inspired,  it  has  a  place  beside  the  ten  command- 
ments and  the  Lord's  Prayer  in  the  literature  of  the  early 
apostolic  age.  Though  it  bears  the  name  of  the  apostles, 
there  is  little  reason  to  believe  that  it  was  drawn  up,  as  we 
now  have  it,  by  them.  Still  less  is  there  ground  for  believ- 
ing the  old  tradition  that  each  of  its  significant  clauses  was 
produced  by  one  of  the  apostles,  and  that  the  whole  was 
formed  by  putting  these  clauses  together.  This  creed  ap- 
pears in  several  different  forms,  and  has  always  been 
held  in  greater  reverence  by  the  Western  church  than  by 
the  Eastern,  since  the  division  between  them.  In  early 
time3  it  was  used  in  connection  with  the  rite  of  baptism,  and 
it  is  found  incorporated  in  nearly  every  subsequent  creed. 
At  the  present  day  many  of  those  who  advocate  a  compre- 
hensive reunion  of  divided  Christendom  propose  this  creed 
as  a  doctrinal  basis  for  the  unified  church  of  Christ. 

(5),  The  JVice?ie  Creed. 

This  important  symbol  is  the  product  of  the  first  General 
Council  of  the  Christian  church,  and  like  many  other  ancient 
creeds  has  passed  through  several  forms.  It  has  always 
been  regarded  with  favor  by  the  Eastern  church.  In  its 
orignal  form  it  dates  from  the  year  325  A.  D.  In  its  Nicene- 
Constantinopolitan  form  it  comes  to  us  from  the  second 
General  Council,  held  at  Constantinople  in  the  year  381 
A.  D.  It  received  its  final  form  and  general  recognition  at 
the  Council  of  Chalcedon  in  the  year  451  A.  D.  As  it  now 
exists,  the  great  difference  between  its  Eastern  and  Western 
form  is  the  presence  of  the  word  filioque  (and  the  Son)  in  the 


16 


The  Presbyterian  Standards. 


latter,  and  its  absence  from  the  former.  It  seems  pretty 
clear  that  this  word  was  not  in  its  original  form,  since  the 
first  distinct  trace  of  it  is  found  in  the  proceedings  of  the 
third  Council  of  Toledo,  in  the  year  589  A.  D.  In  these 
great  historical  statements  of  religious  truth  the  doctrine  of 
the  Trinity  was  stated  in  the  Nicene  Creed  in  such  a  way  as 
to  lay  emphasis  upon  the  deity  of  the  second  person,  and 
then  the  person  of  Christ  is  further  defined  in  the  creeds  of 
Constantinople  and  Chalcedon. 

(c),  The  Aihanasian  Creed. 

The  origin  of  this  creed  is  almost  as  obscure  as  that  of  the 
Apostles'  Creed.  Since  about*  the  ninth  century  it  has  been 
popularly  ascribed  to  Athanasius,  but  there  is  no  good  reason 
to  believe  that  it  came  from  his  hand,  or  that  it  existed  till 
long  after  his  time.  Indeed,  it  seems  to  presuppose  the 
great  trinitarian  and  christological  creeds  already  men- 
tioned. To  a  large  extent  it  repeats  their  contents,  and  adds 
some  of  the  views  of  Augustine  concerning  the  incarnation 
of  Christ.  In  addition,  it  contains  some  strong  damnatory 
clauses  quite  unlike  anything  in  the  creeds  which  precede  it. 
This  creed  was  held  in  high  esteem  in  the  Latin  or  Western 
churches,  and  in  some  of  the  Reformed  creeds  it  received 
marked  approval.  This  is  specially  the  case  in  the  Lutheran 
Form  of  Concord  and  in  the  Thirty-nine  Articles  of  the 
Church  of  England. 

The  three  great  ecumenical  ancient  creeds  have  been  de- 
scribed. The  most  important  of  these  is  the  Nicene  symbol 
in  its  various  forms.  The  next  period  in  the  history  of  the 
church  is  one  very  prolific  in  the  production  of  creeds,  con- 
fessions, and  catechisms. 

2.   The  Mediceval  Creeds. 

Under  this  head  we  place  some  creeds  which  might  very 
properly  be  classed  as  ancient.  But  as  they  arose  after 
Christendom  began  to  divide  into  its  eastern  and  western 
branches,  it  may  be  best  to  put  them  with  the  mediaeval 


t 


m 


'§ 


The  Great  Christian  Creeds. 


17 


creeds.  These  creeds  may  be  naturally  divided  into  two 
classes,  as  represented  by  the  Eastern,  or  Greek  church,  and 
by  the  Western,  or  Roman  church.  In  both  cases  the  final 
statements  were  not  reached  till  after  the  Reformation,  still 
the  explanations  to  be  made  may  be  very  properly  ranked 
under  the  two  heads  just  mentioned. 

(a),  The  Eastern  or  Greek  Creeds. 

Three  of  the  great  creeds  of  the  early  church  have  already 
been  explained,  and  four  others  are  to  be  considered  in  con- 
nection with  the  doctrinal  products  of  the  Eastern  church. 
After  the  division  between  the  east  and  the  west,  the  eastern 
branch  in  the  course  of  time  came  to  be  known  as  the  Greek 
church,  but  its  adherents  are  now  to  be  found  in  all  the  old 
eastern  lands,  and  throughout  the  Russian  empire,  where  it 
is  the  established  religion.  A  great  many  creeds  and  con- 
fessions might  be  mentioned  here,  but  only  brief  summaries 
can  be  made.  The  four  great  creeds  above  referred  to  were 
produced  at  four  celebrated  councils,  viz. :  Ephesus,  431  A.  D., 
Second  Constantinople,  553  A.  D.,  Third  Constantinople,  682 
A.  D.,  Second  Nice,  787  A.  D. 

In  addition  to  the  seven  ecumenical  creeds,  excluding  the 
filioque  clause,  the  following  may  be  mentioned  as  important, 
viz. :  The  Orthodox  Confession,  by  Peter  Mogilas,  1643  A.  D., 
The  Decrees  of  the  Synod  of  Jerusalem,  1672  A.  D.  The 
latter  is  a  very  important  document.  Mention  may  also  be 
made  of  the  Russian  Catechisms,  published  1839  A.  D. 

There  are  also  some  less  important  confessions  of  a  some- 
what local  or  private  nature  which  need  scarcely  be  named. 
There  are  also  some  interesting  statements  of  doctrine  made 
in  reply  to  some  approaches  for  sympathy  and  union  made 
by  the  Lutheran  branch  of  the  Reformation.  So  far  these 
approaches  have  been  in  vain,  for  the  Greek  church  remains 
immovable,  or  indifferent  to  the  overtures  made  by  the  Lu- 
therans. 

The  creed  of  the  Synod  of  Jerusalem  contains  eighteen 
3 


i^ 


18 


The  Presbyterian  Standards. 


articles,  and  is  a  full  statement  of  the  doctrines  of  the  Greek 
church  in  Russia  at  the  present  day.  The  two  chief  cate- 
chisms used  in  Bussia  at  present  are  that  of  Platon,  issued 
in  1813  A.  D.,  and  that  of  Philaret,  published  in  its  final  form 
1839,  as  above  noted. 

Attempts  to  come  to  a  doctrinal  agreement  with  the  Greek 
church,  whether  made  by  the  Roman,  the  Lutheran,  or  the 
Reformed  branches  of  Christendom,  have  all  failed.  What 
may  be  the  result  of  the  efforts  of  the  present  pope  remains 
to  be  seen. 

(J),  The  Western  or  Roman  Creeds. 

This  great  branch  of  Christendom  accepts  the  historic 
ecumenical,  or  council  creeds,  including  the  filioque  clause 
respecting  the  procession  of  the  Holy  Spirit.  In  addition, 
the  Canons  and  Decrees  of  the  Council  of  Trent,  published 
in  1564  A.  D.,  hold  a  high  place  among  the  Roman  creeds. 
They  were  projected  specially  against  the  doctrines  of  the 
Reformation,  and  are  cast  in  the  form  of  anathemas.  This 
council  sat  for  twenty  years,  and  its  decisions,  both  as  to 
doctrine  and  discipline,  were  intended  to  check  the  progress 
of  the  Lutheran  and  Reformed  doctrines. 

The  Professio  Fidei  Tridentince  is  an  outcome  of  the  same 
council.  It  consists  of  the  Nicene  Creed  and  eleven  other 
articles.  The  Roman  Catechism  also  grew  out  of  this  great 
council,  and  was  issued  in  1566.  It  was  intended  for  the  reli- 
gious instruction  of  the  people,  and  it  is  made  up  of  four 
parts,  treating  of  the  Apostles'  Creed,  of  the  Sacraments,  of 
the  Decalogue,  and  of  the  Lord's  Prayer. 

Other  catechisms  by  Canisius  and  Belarmine  are  also 
in  use  among  Romanists.  Then  the  bulls  of  the  popes, 
issued  from  time  to  time,  and  the  decrees  of  recent  councils 
in  regard  to  the  immaculate  conception,  passed  in  1854,  and 
of  the  papal  infallibility,  passed  in  1870,  are  also  of  import- 
ance in  this  connection.  There  have  also  grown  out  of  the 
controversies  between  Jansenist  and  Jesuit,  and  between 


The  Great  Christian  Creeds. 


19 


Ultramontane  and  Galilean,  other  statements  of  doctrine  and 
practice  which  have  also  their  value  as  parts  of  the  Romish 
creed.  The  Vatican  Council  of  1870  has  much  importance 
in  this  regard,  as  it  virtually  clothed  the  pope  with  power  to 
make  religious  creeds,  and  to  settle  the  doctrines  of  the 
church.  Against  this  extreme  action  the  old  Catholics  have 
always  made  their  stand. 

(c),  Modern  Refonnation  Creeds. 

Here  the  field  is  very  extensive,  for  the  B.eformation,  both 
in  its  Lutheran  and  Reformed  branches,  was  very  fruitful  in 
the  production  of  creeds  and  confessions.  A  brief  sketch  of 
the  chief  of  these,  with  the  exception  of  the  Westminster 
Standards,  will  be  given  in  this  sec^^ion. 

(a).  The  Lutheran  Creeds  and  Catechisms. 

As  very  important  among  these,  the  ancient  ecumenical 
creeds  are  to  be  included.  These  have  already  been  de- 
scribed, so  that  the  discussion  of  the  creed  products  of  Lu- 
theranism  may  be  at  once  begun. 

The  Augsburg  Confession,  drawn  up  in  1530,  rightly  stands 
first.  It  was  first  called  an  Apology,  and  it  was  prepared 
chiefly  by  the  hand  of  Melancthon,  no  doubt  with  the  full 
approval,  and  perhaps  by  the  assistance  of  Luther  himself. 
As  a  statement  of  Reformation  doctrine  it  is  of  very  great 
importance.  It  consists  of  two  parts.  The  first  is  positive, 
or  dogmatic.  The  second  part  is  largely  negative,  rejecting 
the  main  tenets  of  Romanism  in  seven  articles. 

The  Apology  of  the  Augsburg  Confession  followed  soon 
after,  appearing  in  1531.  It  was  prepared  by  Melancthon  in 
order  to  defend  the  Confession  froij  the  assaults  which  the 
Romish  theologians  had  made  upon  it.  It  is  a  splendid  pro- 
duction, and  in  some  respects  it  is  judged  by  many  to  be 
superior  to  the  Confession  itself.  As  a  complete  refutation 
of  the  Romish  theologians  it  was  entirely  successful. 

The  Catechisms  of "  Luther,  issued  in  1529,  are  of  much 
importance  in  their  bearing  upon  religious  instruction.    They 


20 


The  Presbyterian  Standards. 


are  the  heralds  of  many  such  outlines  of  Christian  doctrine 
produced  by  the  Reformation,  and  intended  for  catechetical 
purposes.  These  Catechisms  are  two  in  number.  They  are 
called  the  Larger  and  the  Smaller,  and  in  many  respects  they 
resemble  the  Catechisms  of  the  Westminster  Assembly,  which 
were  issued  a  hundred  years  later  on.  No  description  of 
these  Catechisms  can  be  given.  The  fact  that  they  stand  at 
the  head  of  the  catechetical  creeds  is  emphasized. 

The  Articles  of  Smalcald  may  be  next  mentioned,  for  they 
were  drawn  up  in  1537.  Melancthon's  hand  again  appeared 
in  these  articles,  although  others  were  also  prominent  in 
drafting  them.  They  consist  of  three  parts,  and  are  directed 
more  definitely  against  Romish  doctrines  than  was  the  Augs- 
hurg  Confession  of  a  f<^w  years  before. 

The  Form  of  Concord  is  the  great  Lutheran  creed  to  which 
the  Lutheran  churches  the  world  over  adhere  with  more  or 
less  strictness.  It  was  matured  in  1577,  and  its  great  pur- 
pose was  to  bring  peace  and  concord  to  the  Protestant  cause 
after  a  long  period  of  bitter  controversy,  ^tuch  of  this  con- 
troversy was  about  the  Lord's  supper,  and  concerning  the 
ability  of  man  to  cooperate  with  divine  grace  in  the  experi- 
ence of  redemption  in  the  soul.  Augustus,  Elector  of  Saxony, 
was  active  in  the  movement  to  frame  the  Formula  Con- 
cordice.  Andrea,  Chemnitz,  and  Selnecher  were  the  theolo- 
gians who  drew  it  up.  It  is  composed  of  two  parts,  both  of 
which  treat  of  the  same  points.  There  are  in  all  twelVe 
articles  in  the  Formula,  and  they  contain  comprehensive 
statements  upon  such  topics  as  original  sin,  free-will,  justi- 
fication, good  works,  the  law  and  the  gospel,  the  Lord's 
supper,  and  the  person  of  Christ.  After  a  good  deal  of 
diplomacy  and  discussion,  this  statement  was  generaL ,  ac- 
cepted by  the  Lutheran  branch  of  the  Reformation.  While 
in  many  respects  a  good  statement  of  doctrine,  it  exhibits  at 
several  points  a  decided  toning  down  of  the  doctrine  of  the 
Augsburg  Confession,  especially  in  regard  to  what  is  known 


The  Great  Christian  Creeds. 


21 


as  synergism.  Two  other  catechisms,  called  the  Saxon  and 
the  Wurtemberg,  were  drawn  up  about  1550,  but  they  never 
obtained  recognition  as  of  authority  in  the  church. 

(/9),  The  Reformed  Caloinistio  Creeds. 

The  field  here  is  even  more  extensive  than  among  the  Lu- 
therans. In  addition  to  the  ancient  creeds  there  are  many 
symbols  which  we  can  do  little  more  than  mention  in  this 
connection.  Dr.  Schaflf  states  that  the  number  of  Reformed 
creeds  is  about  thirty.  On  the  continent  of  Europe  there 
are  two  classes  of  these  creeds,  one  of  Zwinglian  and  the 
other  of  Calvinistic  type.  Then  the  Thirty-nine  Articles  in 
a  measure  stand  by  themselves,  though  they  are  nominally 
Calvinistic. 

The  early  Swiss  creeds  are  connected  with  the  name  of 
Zwingle.  His  Sixty-seven  Articles  were  issued  in  1572  at 
Zurich.  The  Bernese  Theses,  ten  in  number,  were  issued 
by  Zwingle,  Ecolampadius,  Bucer,  and  others,  as  a  refuta- 
tion of  the  Romish  assault  upon  the  Sixty-seven  Articles. 
The  contents  of  these  Theses  are  compact  and  convincing. 
Zwingle,  in  1530,  also  sent  a  Confession  of  Faith  to  the 
Augsburg  Diet,  addressed  to  Charles  V.,  but  it  received 
scanty  courtesy  there.  From  that  time  and  stage  in  the 
Reformation,  Luther  and  Zwingle  unfortunately  drifted 
apart.  The  last  doctrinal  statement  made  by  Zwingle  was 
an  Exposition  of  the  Christian  Faith  to  Francis  I.  Of 
Zwingle's  doctrinal  views,  as  distinct  from  those  of  Luther 
and  of  Calvin,  nothing  definite  can  now  be  said.  The  chief 
subject  of  contention  between  them  was  the  Lord's  supper. 

The  First  and  Second  Confession  of  Basle  were  framed  in 
1534,  and  form  the  transition  symbol  in  the  passage  from 
the  creeds  of  Zwingle  to  those  of  Calvin,  whose  advent  they 
precede  and  herald.  They  are  simple  and  orthodox  in  form, 
evangelical  and  temperate  in  spirit,  and  consist  of  twelve 
articles. 

The  First  Helvetic  or  Swiss  Confession,  dating  from  1536, 


22 


The  PuEsnYTERiAN  Standards. 


11 


is  a  much  more  important  document,  and  in  to  be  really 
i<lontified  with  the  Second  Confession  of  Basle  above  named. 
Its  authors  were  Bucer  and  Capito,  though  others  seem  to 
have  been  associated  with  them  in  the  work.  Luther  was  so 
pleased  with  it  that  he  sent  letters  of  approval.  This  is  the 
first  of  the  Reformed  creeds  which  obtained  what  may  be 
called  national  authority. 

The  Second  Helvetic  or  Swiss  Confession,  dating  from 
1562-1566,  is  the  last,  and  Scliaff  says  the  best,  of  all  the 
Zwinglian  Creeds.  It  is  the  work  of  Henry  BuUinger,  who 
was  in  correspondence  with  leading  Reformers  everywhere. 
This  is  a  creed  of  much  value,  and  it  is  more  largely  re- 
cognized than  any  of  the  continental  creeds,  except,  perhaps, 
the  Heidelberg  Catechism.  It  is  a  well-matured  product, 
and  consists  of  thirty  chapters.  It  deals  with  all  the  doc- 
trines and  ordinances  of  the  cliurch  in  a  very  clear  and  com- 
prehensive manner.  In  many  respects  the  Westminster 
Confession  of  Faith  seems  to  follow  this  creed.  In  this 
connection  the  Consensus  of  Geneva,  1552,  the  Consensus 
Formula,  1675,  the  Gallican  Confession,  1559,  the  French 
Confession,  1572,  and  the  Belgic  Confession,  1561,  can  only 
be  mentioned. 

The  Synod  of  Dort,  1618-1619,  dealt  with  the  rising 
Arminian  controversy.  Arminius,  1560-1609,  and  Episco- 
pius,  158.3-1644,  were  the  chief  promoters  of  the  Arminian 
views.  The  debate  in  the  Synod  gathered  about  five  points, 
viz. :  unconditional  election,  original  sin,  particular  redemp- 
tion, invincible  grace,  and  final  perseverance.  On  all  of 
these  points  the  Calvinistic  views  were  confirmed,  and  they 
have  been  ever  since  that  time  known  as  the  five  points  of 
Calvinism.  The  Arminians  drew  up  a  remonstrance  against 
the  conclusions  of  the  Synod,  in  which  they  set  forth  oppos- 
ing views,  hence  they  have  been  known  as  the  Remonstrants 
ever  since. 

The  Heidelberg  Catechism  is  the  great  creed  of  the  Re- 


The  Great  Christian  Creeds. 


28 


formed  Church  in  Germany,  and,  indeed,  of  that  church 
everywhere  throughout  the  world.  It  dates  from  the  year 
1563,  and  was  drawn  up  by  Ursinus  and  Olivianus,  who 
were  called  to  the  task  by  the  elector,  Frederick  II.,  who 
was  a  truly  good  man.  Many  editions  of  it  have  been  issued, 
and  it  has  been  transiated  into  many  different  tongues.  This 
Catechism  is  divided  ii  to  three  parts,  which  treat  of  the  sin 
and  misery  of  man,  of  redemption  by  Christ,  and  of  the 
Christian  life.  It  will  be  observed  that  the  order  of  topics 
is  about  the  same  as  that  found  in  the  Epistle  to  the 
Eomans.  In  the  second  part  there  is  a  full  explanation 
of  the  Apostles'  Creed.  This  Catechism  is  admirable  in 
many  respects,  and  especially  for  purposes  of  religious  in- 
struction. 

The  Waldensian  Catechism,  whose  date  is  1498,  and  the 
Bohemian  Catechism,  made  out  in  1521,  are  interesting 
because  they  are  so  early,  the  former,  indeed,  being  a 
prereformation  document.  Minor  Eeformed  Confessions, 
such  as  that  of  Sigismund,  1614;  of  Anhalt,  1581;  of 
Nassau,  1578;  of  Bremen,  1598;  of  Hesse,  1607,  can  only 
be  named.  Of  the  symbols  of  Hungary  and  Poland  nothing 
can  be  said. 

The  Church  of  England  Articles  deserve  some  more  ade- 
quate notice.  As  a  matter  of  fact,  they  were  a  gradual 
growth.  At  first  they  consisted  of  forty-two  articles,  but 
they  were  afterwards  reduced  to  thirty-nine,  whence  the 
title,  Thirty-nine  Articles.  These  Articles,  with  slight  modi- 
fications, constitute  the  doctrinal  symbols  of  the  Anglican 
churches  everywhere.  No  history  of  their  production  can 
be  given  here.  The  Reformation  in  England  is  not  easily 
understood,  especially  as  connected  with  Henry  VIII.  First 
of  all,  ten  articles  were  formulated  in  1536.  In  1538  thir- 
teen articles  were  issued,  and  these  became  the  basis  of  the 
forty-two,  which  are  sometimes  called  the  Articles  of  Edward 
TI.     Under  Elizabeth  these  Articles  were  revised  and  re- 


24 


The  Presbyterian  Standards. 


duced  to  thirty-nine,  in  1532,  and  they  were  ratified  by 
Parliament  in  1571.  Theie  are  known  as  the  Articles  of 
Elizabeth,  and  they  have  remained  substantially  the  same 
ever  since. 

A  comparison  cf  these  Articles  with  the  continental  creeds 
is  a  very  interesting  and  instructive  task,  as  they  represent 
various  types  of  Calvinism.  These  Articles  have  been  revised 
by  the  Episcopal  churches  in  America,  to  meet  the  changed 
conditions  of  church  and  state  in  this  country.  The  Church  of 
England  Catechisms,  a  larger  and  a  smaller  one,  as  also  the 
Lambeth  Articles,  of  1595,  nine  in  number,  deserve  mention 
in  passing.  These  Articles  are  decidedly  Calvinistic  in  their 
contents.  The  Irish  Articles,  drawn  by  Usher  in  1615,  are 
also  strictly  Calvinistic,  and  they  are  of  much  interest  in 
relation  to  the  Westminster  Standards,  for  they  exhibit  in  a^ 
large  measure  the  same  type  of  doctrine.  The  Reformed 
Episcopal  Church  in  this  country  in  1875  changed  the  Articles 
in  many  important  respects,  and  reduced  their  number  to 
thirty-five. 

The  Methodist  churches  are  usually  Arminian  in  doctrine. 
The  Articles  of  Religion,  twenty-five  in  number,  Wesley's 
Sermons  and  Notes,  together  with  the  Book  of  Discipline 
and  Catechisms,  constitute  the  standards  of  the  Methodist 
churches  in  general  the  world  over.  The  stage  has  now 
been  reached  where  the  passage  may  properly  be  made  ta 
the  history  of  the  Westminster  Standards,  the  creed  of  the 
Presbyterian  churches  almost  everywhere. 

II.  The  West7ninster  Catechisms  and  Confession. 

Prior  to  the  Assembly  which  met  in  Westminster  Abbey,. 
London,  doctrinal  standards  of  Calvinistic  type  and  Presby- 
terian in  polity  had  been  formulated  in  Scotland.  Among 
these  the  National  Covenant  of  1581,  and  its  renewal  in 
1638-1639,  may  be  mentioned.  The  latter  marks  the  second 
Scottish  Reformation.  The  solemn  League  and  Covenant 
was  drawn  up  and  signed  in  1643,  and  it  forms  the  stepping- 


The  Great  Christian  Creeds. 


25 


stone  to  the  Westminster  A.isembly.  The  reasons  for  formu- 
lating these  leagues  were  in  a  measure  to  defend  both  civil 
and  religious  liberty.  They  were  testimonies  against  error 
as  well  as  confessions  of  faith. 

There  were  native  Scottish  catechisms  prior  to  those  of 
the  Westminster  Assembly.  Two  such  Catechisms  were 
made  out  by  John  Gray,  1512-1600,  about  the  time  of 
Knox.  The  larger  appeared  in  1581,  and  the  smaller  in 
1591.  Latin  catechisms,  one  by  Andrew  Simpson  and 
another  by  John  Davidson,  were  in  use  prior  to  1640. 

The  Westminster  Doctrinal  Standards  and  Directory  of 
Worship  arose  out  of  the  Puritan  conflict  in  England.  Episco- 
pacy of  various  types  was  on  the  one  side,  and  Presbyteri- 
anism  with  Independency  was  on  the  other.  The  conflict 
was  partly  civil  and  partly  religious,  and  the  real  cause  of 
the  struggle  lay  in  the  fact  that  the  Church  of  England,  as 
established  after  the  Reformation,  was  not  thoroughly  re- 
formed. There  were  many  earnest  spirits  who  desired  to 
see  the  Reformation  completed.  This  was  the  early  Puritan 
element.     The  struggle  was  long  and  violent. 

In  July,  1643,  Parliament  issued  instructions  to  have  an 
Assembly  called  at  Westminster  Abbey,  in  London,  on  July 
the  first,  of  that  year,  to  effect  the  complete  reformation  of 
the  Church  of  England,  in  its  liturgy,  discipline  and  govern- 
ment, according  to  the  word  of  God,  and  in  harmony  with 
the  Reformed  churches  in  Scotland  and  on  the  continent. 
The  members  of  the  Assembly  were  named,  and  their  number 
was  one  hundred  and  fifty-one.  There  were  one  hundred 
and  twenty-one  divines  and  thirty  laymen,  ten  of  the  latter 
being  lords  and  twenty  commoners. 

The  work  of  the  Assemblv  was  difficult,  for  there  were 
really  fonr  parties  in  the  body.  There  were  some  strict 
Episcopalians,  a  number  of  able  Independents,  several  Eras- 
tians,  and  a  large  body  of  Presbyterians.  In  matters  of 
doctrine  proper  there  was  not  much  difference  of  opinion. 


26 


The  Presbyterian  Standards. 


ll  ill 
p  pi 


There  were  no  Pelagians  and  really  no  Arminians,  so  that 
the  type  of  doctrine  which  prevailed  was  well-defined  Cal- 
vinism. Dr.  Twisse,  the  moderator,  was  a  supralapsarian, 
but  the  sublapsarians  were  greatly  in  the  majority  in  the 
Assembly.  It  was  concerning  matters  of  government  and 
discipline  that  the  diversity  of  view  soon  appeared.  Hence 
it  is  that  upon  these  matters  the  Westminster  Standards  do 
not  give  such  clear  statements  as  they  do  upon  points  of 
doctrine;  nor  were  the  respective  provinces  of  the  church 
and  civil  authority  at  first  clearly  defined.  The  Episcopa- 
lians, as  a  matter  of  fact,  never  took  much  part  in  the  discus- 
sions. The  Independents  and  Erastians  really  withdrew 
before  the  Discipline  was  finished,  so  that  the  Prosbyterian 
system  was  finally  agreed  upon,  but  without  the  support  of 
any  but  the  Presbyterians.  A  little  less  strictness  on  their 
part  at  that  time  might  have  made  England  permanently,  as 
she  was  for  a  short  time  nominally  Presbyterian. 

The  Assembly  held  one  thousand  one  hundred  and  sixty- 
three  regular  sessions,  from  July  1,  1643,  till  February  22, 
1649.  It  was  never  formally  dissolved,  but  simply  vanished 
with  the  Long  Parliament,  which,  under  Cromwell,  had 
brought  it  into  existence.  No  account  of  the  civil  features 
of  the  struggle  can  be  given  here. 

The  first  task  the  Assembly  undertook  was  to  revise  the 
Thirty-nine  Articles,  somewhat  in  the  line  of  the  Lambeth 
and  Irish  Articles,  which  were  distinctly  Calvinistic,  This 
task  was  given  up  by  the  direction  of  Parliament  in  October, 
1643,  and  the  work  on  a  new  Confession  was  then  begun. 
By  means  of  committees  and  sub-committees  the  work  was 
pushed  on,  so  that  in  two  years  and  three  months,  with 
many  breaks  in  the  work,  it  was  completed  about  the  close 
of  the  year  1646,  and  reported  to  Parliament  in  1647. 

The  Scripture  texts  were  added  in  April,  1647.  In  regard 
to  the  Catechisms,  the  Larger  was  prepared  first  and  the 
Shorter  soon  after.      Dr.  Tuckney  had  much  to   do  with 


The  Great  Christian  Creeds. 


27 


framing  both  of  them,  and  they  were  completed  towards  the 
close  of  the  year  1647.  The  Scottish  General  Assembly 
approved  of  them  in  July,  1647.  These  Catechisms,  to- 
gether with  Luther's  and  the  Heidelberg  Catechism,  are 
likely  to  be  enduring  instruments  of  catechetical  instruction 
in  the  church. 

It  would  be  interesting  to  follow  the  action  of  the  English 
Parliament  in  regard  to  these  Standards.  They  were  care- 
fully considered  by  both  Houses  of  Parliament,  and  some 
slight  changes  were  made.  The  House  of  Lords  agreed  to 
the  Confession  on  June  3,  1648,  and  the  Commons  on  June 
20  of  the  same  year.  The  English  Parliament  twice  en- 
dorsed the  Confession  as  to  its  doctrinal  articles,  but  it  was 
inclined  to  an  Erastian  position  in  regard  to  matters  of  gov- 
ernment and  discipline.  When  the  monarchy  was  restored, 
the  Confession  shared  the  fate  of  Presbyterian  polity  in 
England,  and  Scotland  was  afterwards  to  become  the  heroic 
scene  of  its  life  and  triumphs. 

With  some  slight  changes,  made  necessary  by  the  different 
conditions  of  the  country,  these  Standards  were  adopted  by 
all  the  Presbyterian  churches  in  America,  and  in  other  parts 
of  the  world,  as  people  sought  new  homes  in  foreign  lands. 
The  Congregational  churches  in  New  England  also  adopted 
these  Standards  "for  substance  of  doctrine,"  but  their  adher- 
ence to  this  type  of  doctrine  has  loosened  during  the  past 
century  in  this  country. 

Early  in  this  century  the  Cumberland  Presbyterian  Church 
originated.  It  modified  the  doctrine  of  the  Confession  in 
regard  to  predestination,  so  as  to  become  virtually  Arminian, 
while  it  retains  a  Presbyterian  polity.  It  is  really  an  Ar- 
minian Presbyterian  Church,  just  as  the  Welsh  Church  is  a 
Calvinistic  Methodist  Church. 

Finally,  the  great  body  of  the  regular  Baptists,  in  America 
especially,  while  they  do  not  formally  accept  the  Confession 
and  the  Catechisms,  yet  they  hold  and  teach  the  Calvinistic 


28 


The  Presbyterian  Standards. 


doctrines  which  thej  contain  in  such  a  systematic  and  scrip- 
tural form. 

At  this  point  the  historical  sketch  is  concluded.  The  next 
chapter  is  also  to  be  introductory,  and  will  seek  to  explain 
the  nature,  and  show  the  important  uses,  of  religious  creeds 
and  confessions. 


CHAPTER  II. 


THE  NATURE  AND  USES  OF  RELIGIOUS  CREEDS. 

BEFORE  entering  on  the  formal  exposition  of  the  West- 
minster Standards,  which  form  the  creed  of  the  Pres- 
byterian Church,  a  short  chapter  explaining  the  nature  and 
uses  of  religious  creeds  may  also  serve  a  useful  purpose.  Tt 
is  all  the  more  necessary  to  make  some  such  explanation  at 
the  present  day,  when  it  is  to  be  observed  that  from  many 
quarters  the  cry  comes  to  abolish  all  definite  creeds,  and 
thus  give  larger  liberty  of  religious  thought  and  action.  It 
is  assumed  by  some  who  object  to  religious  creeds  of  any 
kind  that  they  hamper  the  spirit  of  free  inquiry,  and  hinder 
unbiased  research  concerning  religious  problems.  Hence 
they  are  an  evil  to  be  abolished  as  soon  as  possible.  8uch 
views  and  claims  are  doubtless  largely  the  result  of  misap- 
prehension, so  that  a  simple  explanation  of  the  nature  and 
function  of  religious  creeds,  or  ecclesiastical  symbols,  may 
do  something  to  remove  this  misapprehension,  and  show 
that  creeds  in  their  proper  place  are  important  and  useful. 

T.  The  Nature  of  a  Religious  Creed. 

A  creed  may  be  defined  as  a  brief  and  orderly  statement 
of  the  system  of  divine  truth  contained  in  the  sacred  Scrip- 
tures. It  is  the  meaning  which  one  or  more  persons  may 
take  of  the  system  of  religious  truth  and  life  which  is  found 
in  the  Bible.  In  other  words,  a  creed  is  that  interpretation 
of  the  contents  of  the  Scriptures,  in  relation  to  life  and  expe- 
rience, to  which  certain  persons  may  agree  as  revealed  au- 
thoritative truth.  The  creed  thus  becomes  an  expression  of 
religious  belief  and  life  based  on  the  Bible.  From  this  point 
of  view  a  creed  is  a  confession  of  faith,  which  means  that 
acceptance  of,  and  submission  to,  the  creed  is  confessed.    A 

29 


il 


'A' 


30 


The  Presbyterian  Standards. 


creed  and  a  confession  are  really  the  same  thing  from  dif- 
ferent points  of  view.  The  more  technical  term  applied  to  a 
creed  or  confession  is  symbol.  This  term  first  denotes  a  sign 
or  mark.  It  next  means  a  signal  or  watchword.  Then  in  its 
religious  sense  it  signifies  a  Christian  creed  or  confession  of 
faith.  As  such  it  is  that  summary  of  religious  truth  which  is 
set  forth  as  the  official  doctrinal  statement  of  belief  and 
practice  by  any  branch  of  the  Christian  church.  The  word 
symbol  thus  becomes  a  third  term  to  denote  the  same  thing. 
The  word  catechism  is  also  used  in  this  connection,  and  in 
many  cases  catechisms  are  regarded  as  creeds  or  confessions. 
This  is  the  case  with  the  Presbyterian  and  some  of  the  Re- 
formed confessions.  A  catechism  is  a  summary  of  religious 
truth  used  for  purposes  of  religious  instruction.  Where 
catechisms  are  regarded  as  parts  of  the  creed  they  may  be 
defined  as  creeds  framed  by  question  and  answer,  and  so 
fitted  for  use  in  catechetical  instruction.  The  Westminster 
Larger  and  Shorter  Catechisms  are  of  this  nature,  and  as 
they  form  part  of  the  standards  of  Presbyterianism,  they 
must  have  a  proper  place  in  this  exposition. 

A  very  important  question  which  arises  in  connection  with 
the  subject  of  creeds  is  that  of  their  relation  to  the  Scrip- 
tures. As  it  is  at  this  point  that  much  of  the  misunderstand- 
ing concerning  creeds  and  confessions  has  arisen,  it  may  be 
well  to  explain  this  relation  with  some  care.  First  of  all, 
let  it  be  distinctly  understood  that  the  Bible,  and  the  Bible 
alone,  is  to  be  regarded  as  the  infallible  rule  of  faith  and 
life.  It  alone  sets  forth  a  revelation  from  God  which  is  dis- 
tinctly  inspired,  and  hence  of  infallible  truth  and  divine  au- 
thority. The  supreme  standard  in  religion,  therefore,  is 
holy  Scripture.  The  Scriptures  are  the  standards  in  the 
highest  sense,  and  to  them  the  appeal  must  always  be  made. 
This  position  is  held  as  firmly  by  those  who  have  a  formal 
written  creed  as  it  is  by  those  who  profess  to  have  no  other 
religious  standard  than  the  Bible.     The  divine  creed  is  the 


The  Natube  and  Uses  of  Keligious  Creeds. 


31 


Bible,  and  the  ecclesiastical  creed  is  the  church's  interpreta- 
tion of  this  divine  creed.  Such  being  the  case,  the  creed  is 
derived  from,  depends  on,  and  is  subordinate  to,  the  Bible. 
The  creed,  therefore,  cannot  take  the  place  of  the  Bible, 
much  less  can  it  be  put  above  the  Scriptures.  The  Scrip- 
tures, as  the  inspired  word  of  God,  rightly  sit  upon  the 
throne  in  all  matters  pertaining  to  religious  belief,  conduct 
and  worship.  They  cannot  abdicate  in  fo,vor  of,  nor  be  sup- 
planted by,  any  summary  of  their  contents,  no  matter  how 
true  and  complete  it  may  be.  The  Bible  is  the  fixed,  un- 
changing and  infallible  rule,  while  the  creed  may  be  regarded 
as  the  secondary,  subordinate,  temporary  standard  of  faith 
and  life.  Nor  is  the  latter  to  be  divorced  from  the  former,  for 
the  creed  derives  its  meaning  and  value  only  from  the  Scrip- 
tures, whose  contents  it  professes  to  exhibit.  Hence,  the  true 
view  of  the  relation  of  the  creed  to  the  Bible  may  be  ex- 
pressed by  the  phrase,  the  Scriptures  as  interpreted  by  the 
standards.  The  Bible  is  the  infallible  rule,  the  creed  is  the 
accepted  interpretation  of  that  rule  in  systematic  form.  Thus 
the  real  standard  is  not  the  creed  in  itself  considered,  but 
the  Scriptures  as  interpreted  by  the  creed.  If  this  intimate 
relation  and  dependence  of  the  creed  upon  the  Bible  be  kept 
clearly  in  mind,  some  confusion,  and  perhaps  some  mistakes, 
would  be  avoided. 

It  may  be  well  to  add,  that  while  the  creed  in  the  sense 
above  explained  is  taken  to  be  a  written  creed,  yet  the  same 
thing  is  virtually  true  of  an  unwritten  creed.  This  fact  is 
often  overlooked,  and  the  objection  to  a  written  creed  some- 
times comes  from  those  who  have  a  very  definite  and  some- 
times a  rather  narrow  creed,  though  unwritten.  The  creed, 
as  we  have  seen,  is  the  meaning  of  the  Scriptures  accepted 
by  any  body  of  Christians,  and  it  may  be  written  or  un- 
written. The  fact  that  it  is  written  does  not  alter  the  case, 
for  the  unwritten  creed  may  be  as  well  defined  and  as  firmly 
held  as  any  written  confession  can  be.     It  is  well  understood 


32 


The  Presbyterian  Standards. 


that  some  honored  branches  of  the  church  have  no  written 
creed,  but  profess  to  take  the  Bible  pure  and  simple  as  their 
standard.  This  claim  sounds  well,  and  it  certainly  gives  the 
Bible  the  place  of  honor  which  it  deserves.  But  a  little 
reflection  will  show  that  some  of  these  churches  do  not 
honor  the  Scriptures  any  more  than  those  which  have  written 
creeds  in  the  sense  explained ;  and  some  of  those  churches 
which  have  no  written  creed,  but  rest  upon  the  Bible  alone, 
have  an  unwritten  creed  which  is  just  as  rigid  as  any  written 
creed  can  possibly  be.  This  is  evident  from  the  fact  that 
when  a  minister  seeks  ordination  in  such  a  church,  he  must 
accept  its  credal  interpretation  of  the  doctrines,  of  the  ordi- 
nances, and  of  the  polity  which  it  understands  the  Scrip- 
tures to  teach.  This  is  further  seen  to  be  the  case  also  in 
the  fact  that  in  such  branches  of  the  church  which  have  no 
written  creed,  the  conditions  of  membership  are  much  more 
rigid  than  in  the  Presbyterian  Church,  with  its  elaborate 
written  one.  It  is  clear,  therefore,  that  an  unwritten  creed 
is  exposed  to  all  the  objections  which  lie  against  one  that  is 
written,  and  at  the  same  time  the  latter  has  many  advan- 
tages over  the  former,  as  will  be  shown  later  on  in  this 
chapter. 

Another  important  question  naturally  arises  from  the  in- 
quiry concerning  the  permanency  of  a  creed.  Can  a  creed 
once  accepted  be  amended?  The  answer  to  this  question 
appears  from  what  has  just  been  said  about  the  relation  of 
the  creed  to  the  Bible.  From  the  view  already  taken  of  that 
relation,  it  is  clear  that  the  way  is  open  for  the  church  at 
any  time,  in  accordance  with  her  own  chosen  methods,  to 
revise  or  modify  her  credal  interpretation  of  the  Scriptures. 
She  dare  not  undertake  to  revise  or  amend  the  Scriptures, 
although  even  here  room  must  be  left  for  the  textual  critic  to 
provide  us  with  as  correct  a  text  of  the  Scriptures  as  it  is 
possible  to  obtain,  and  for  the  legitimate  work  of  the  higher 
critic  to  shed  what  light  he  can  upon  the  origin  and  struc- 


'ii 


% 


■I 
M 


if 


'J 


The  Nature  and  Uses  of  Religious  Creeds. 


33 


written 
as  their 
ives  the 
a  little 
do  not 
written 
hurches 
e  alone, 
written 
'act  that 
he  must 
ihe  ordi- 
e  Scrip- 
)  also  in 
have  no 
Lch  more 
elaborate 
en  creed 
le  that  is 
J  advan- 
i  in  this 

Q  the  in- 
1  a  creed 
question 
elation  of 
)n  of  that 
hurch  at 
thods,  to 
3riptures. 
3riptures, 
1  critic  to 
s  as  it  is 
le  higher 
nd  struc- 


ture  of  the  Bible.  Leaving  a  place  for  the  proper  work  of 
the  textual  and  the  higher  critic,  the  position  is  still  main- 
tained that  the  church  has  no  right  to  revise  her  divine 
religious  standard,  which  is  holy  Scripture.  But  the  church 
may  revise  her  credal  interpretation  of  the  Scriptures.  In 
other  words,  creed  revision  is  not  to  be  denied  as  a  right 
pertaining  to  the  church.  But  such  creed  revision  must  be 
in  accordance  with  the  Scriptures  themselves,  and  in  order 
to  set  forth  their  meaning  more  clearly  and  completely.  No 
other  reason  than  this  exists  for  creed  revision.  The  reason 
sometimes  given,  to  the  effect  that  the  church  should  revise 
her  creed  in  order  to  bring  it  into  harmony  with  the  life  and 
the  thought  of  the  church  in  a  new  age  is  not  valid,  un- 
less it  can  also  be  shown  that  the  creed  is  not  in  harmony 
with  the  Scriptures.  In  any  case  the  need  for  creed  revi- 
sion should  be  really  urgent  before  it  is  undertaken.  Recent 
attempts  in  regard  to  the  Westminster  Standards  cannot  be 
regarded  as  successful.  The  aim  of  such  revision,  if  under- 
taken, should  be  to  express  more  clearly  and  fully  the  teach- 
ings of  Scripture,  rather  than  to  bring  the  creed  into  har- 
mony with  the  thought  and  life  of  the  church.  The  thought 
and  life  of  the  church  is  to  be  determined  by  the  Scriptures, 
as  the  rule  and  norm  thereof,  and  by  the  Holy  Spirit,  who 
applies  the  truth  to  the  members  of  the  church  from  age  to 
age.  Thus  the  creed,  as  the  interpretation  of  the  Scriptures, 
becomes  the  norm  of  the  life  of  the  church  under  the  tuition 
of  the  Holy  Spirit.  But  the  creed  can  never,  in  the  first 
instance,  consist  in  an  interpretation  of  the  life  of  the  church, 
however  clearly  that  life  may  in  turn  reflect  the  contents  of 
the  Scriptures  as  interpreted  in  the  Standards. 

As  to  the  proper  length  of  a  creed  as  an  interpretation  of 
the  Scriptures,  opinions  will  differ.  Some  think  that  a  very 
short  and  simple  creed  best  suits  the  purpose.  Others  prefer 
a  much  more  extended  creed  or  confession  of  faith.  Here, 
of  course,  each  church  must  decide  for  itself.  It  may  be 
3 


34 


The  Presbyterian  Standards. 


i, 


Si 


admitted  that  there  are  some  things  in  favor  of  a  short  and 
simple  creed,  and  at  the  same  time  be  maintained  that  a 
compact  and  complete  statement  of  religious  truth,  espe- 
cially for  the  purpose  of  doctrinal  instruction,  may  have 
many  advantages.  It  may  be  said  that  some  things  might 
be  omitted  from  the  Westminster  Standards  without  affect- 
ing the  substance  of  their  doctrine ;  still,  the  strong  and  com- 
plete outline  of  doctrine,  and  the  clear  and  logical  form  in 
which  it  is  presented  in  these  historic  Standards,  have  no 
doubt  had  much  to  do  with  making  Presbyterians  what  they 
are  the  world  over,  as  an  intellectual  and  moral  force.  If 
the  doctrinal  area  covered  by  the  creed  statement  of  any 
church  be  narrow,  the  danger  of  a  decrease  in  intelligence 
and  moral  power  will  surely  threaten  that  church.  Hence  a 
comprehensive  creed  has  some  important  advantages  which 
•exhort  to  hesitation  before  the  demand  for  a  short  creed  is 
acceded  to.  If  a  shorter  creed  would  comprehend  a  greater 
number  of  Christians  in  one  fold,  it  might  fail  to  secure  those 
clear  and  definite  views  in  regard  to  religious  truth  which  are 
found  so  necessary  to  give  it  strong  vitality,  and  to  make  it 
a  real  and  lasting  power.  What  was  gained  in  extension 
might  be  lost  in  intension. 

II.  The  Uses  of  Religious  Creeds. 

In  what  remains  of  this  chapter  some  of  the  chief  uses  of 
religious  creeds  will  be  indicated.  From  what  has  been  said 
concerning  the  nature  or  function  of  religious  creeds,  it  was 
hinted  that  creeds,  confessions,  and  catechisms  are  valuable 
and  useful.  This  hint  must  now  be  expanded,  and  it  is  hoped 
that  the  explanations  now  to  be  made  shall  elicit  greater  in- 
terest in  the  exposition  of  the  Westminster  Standards  which 
the  next  chapter  begins.  Under  four  heads  the  main  uses 
of  creeds  and  confessions  may  be  summed  up. 

In  the  first  place,  a  creed  provides  a  well-defined  bond  of 
union  as  to  doctrine,  rite,  and  polity  for  those  who  belong  to 
any  branch  of  the  church.     The  creed  thus  forms  an  intelli- 


The  Nature  and  Uses  of  Religious  Creeds. 


85 


3rt  and 
that  a 
,  espe- 
y  have 
}  might 
;  affect- 
id  coni- 
form in 
bave  no 
bat  they 
►rce.     If 
of  any 
elligence 
Hence  a 
es  which 
creed  is 
a  greater 
are  those 
srhich  are 
make  it 
extension 


uses  of 

been  said 

ds,  it  was 

valuable 

is  hoped 

reater  in- 

ds  which 

aain  uses 

bond  of 
belong  to 
an  intelli- 


gent basis  for  all  those  who  are  associated  in  any  one  Chris- 
tian communion.  Especially  does  it  secure  a  definite  system 
to  which  all  the  office-bearers  of  any  branch  of  the  church 
profess  agreement.  Without  some  such  common  basis  or 
bond  it  would  be  almost  impossible  to  secure  general  har- 
mony of  opinion  and  action.  The  Bible  is  such  an  extensive 
book  that  the  task  of  each  one  for  himself  would  be  too  great, 
and  the  prospect  of  harmony  would  be  exceedingly  small. 
Then,  without  a  written  creed  it  would  be  very  difficult  to 
examine  any  one  who  presented  himself  as  a  candidate  for 
the  ministry.  But  with  a  definite  written  creed  the  exam- 
ination becomes  comparatively  easy,  and  can  be  intelligently 
attended  to,  both  by  the  church  court  and  the  candidate. 
So,  when  a  man  takes  upon  himself  the  solemn  vows  of  ordi- 
nation, both  he  and  they  who  ordain  him  have  a  definite 
system  of  religious  truth  to  which  it  is  understood  that  the 
vow  relates.  The  Scriptures  as  interpreted  by  the  Standards, 
the  Standards  as  founded  on  and  agreeable  to  the  word  of 
God,  become  the  form  according  to  which  the  ordination 
vow  is  presented.  This  affords  a  common  systematic  inter- 
pretation of  the  contents  of  the  Scriptures,  to  which  the 
office-bearers  are  committed,  and  which  produces  a  given 
type  of  life  and  teaching  in  any  church  communion. 

Here  it  may  be  well  to  add  that  the  subscription  to  the 
creed  in  the  Presbyterian  Church  is  required  only  from  the 
office-bearers.  For  membership  in  this  church,  all  that  is 
required  is  an  intelligent  and  credible  profession  of  faith  in 
Christ,  and  a  sincere  promise  to  obey  and  serve  him  in  life. 
This  fact  is  not  always  understood  by  Presbyterians  them- 
selves, and  many  in  other  communions  are  not  even  aware 
of  this  fact.  Of  course,  those  who  become  members  in  the 
Presbyterian  church  may  expect  to  receive  the  teaching  of 
those  who  have  accepted  the  doctrine  of  the  Confession  and 
Catechisms,  but  even  then  their  private  judgment  is  in  no 
way  denied  an  opportunity  for  exercise.    But  for  the  officers 


II 


36 


The  Presbyterian  Standards. 


11 
I 


I 


of  the  church,  the  Standards  are  of  the  very  highest  value  in 
providing  u  compact  and  comprehensive  outline  of  Scripture 
truth  which  they  are  to  maintain,  promulgate  and  defend. 

In  the  second  place,  a  creed  is  of  much  value  in  enabling 
the  church  to  deal  in  a  satisfactory  way  with  cases  of  heresy. 
The  church  which  has  no  written  creed  apart  from  the  Scrip- 
tures is  at  a  disadvantage  in  such  cases.  It  has  no  gener- 
ally accepted  statement,  in  written  form,  of  the  meaning  it 
takes  of  the  Scriptures,  by  which  to  test  the  truth  or  error  of 
any  opinions  which  may  be  alleged  to  be  heretical.  The 
written  creed  supplies  as  fully  as  possible  just  such  a  test. 
Moreover,  it  is  also  the  test  to  which  the  accused  party  gave 
his  assent  at  some  earlier  time.  By  this  once-accepted  test, 
which  is  still  binding  upon  him,  the  views  of  the  accused  are 
to  be  judged.  This  test  is  not  the  creed,  apart  altogether 
from  the  Scriptures,  but  the  Scriptures  as  interpreted  in  the 
creed. 

At  this  point  objection  is  sometimes  made  to  the  effect 
that  this  view  virtually  puts  the  creed  above  the  Bible,  and 
renders  an  appeal  to  the  Bible  impossible  in  the  case ;  but 
this  is  not  so,  for  the  appeal  is  to  the  Scriptures,  as  their 
meaning  is  expressed  in  the  Standards,  so  that  the  appeal  is 
as  directly  to  the  Bible  as  it  can  be,  even  where  there  is  no 
written  creed.  If  at  any  time  it  should  appear  that  the  creed 
does  not  correctly  express  the  meaning  of  the  Bible,  then 
there  is  a  proper  and  regular  way,  by  means  of  the  revision 
already  spoken  of,  to  bring  them  into  harmony ;  but  when  a 
case  of  trial  for  heresy  is  actually  entered  on,  it  does  not  lie 
in  the  power  of  the  accused  to  make  the  objection  alluded  to, 
for  the  reason  that  the  creed  representis  the  doctrine  of  the 
church  to  which  he  belongs,  and  which  doctrine  he  himself 
had  accepted.  This  does  not  imply  that  creed  revision  is 
inadmissible ;  it  simply  means  that  a  trial  for  heresy  is  not 
the  proper  way  or  time  to  revise  the  creed.  As  has  been 
stated,  the  church  may  at  any  proper  time  seek  to  bring  her 


h 


The  Nature  and  Uses  of  Keliqious  Creeds. 


37 


creed  into  closer  harmony  with  the  Scriptures,  bat  the  party 
accused  of  heresy  is  not  the  one  to  plead  for  this  revision, 
when  he  is  placed  on  trial  by  the  church  for  his  views.  He 
is  to  be  fairly  tried  according  to  the  creed  interpretation  of 
the  Scriptures  to  which  he  had  subscribed,  under  which  he 
had  been  serving  the  church,  and  whLh  for  the  time  being 
is  the  church's  view  of  the  Scrip<^"^^8.  The  accused  is 
judged  by  the  Scriptures  as  interpreted  in  the  creed,  and  the 
church,  not  the  individual,  is  the  party  to  give  the  final  de- 
cision as  to  wliether  any  controverted  views  are  in  harmony 
or  not  with  the  meaning  of  the  Scriptures  set  forth  in  the 
creed.     There  can  surely  be  no  injustice  in  this. 

But,  further,  if  any  office-bearer  of  the  church  finds  that 
his  views  are  not  in  accord  with  those  taught  in  the  Stand- 
ards, he  may  withdraw  from  the  church,  and  hold  and  even 
teach  his  views  elsewhere.  His  remaining  in  the  church  is 
a  voluntary  matter,  and  the  church  simply  protects  herself 
when  she  says  that  if  a  man  wishes  to  remain  in  the  church 
he  must  conform  to  the  opinions  and  practices  of  the  church. 
Nor  can  there  be  injustice  or  hardship  in  this  connection. 

In  the  third  place,  a  creed  serves  to  exhibit  to  other 
branches  of  the  church  the  views  of  doctrine,  polity,  dis- 
cipline, ritual  and  worship  held  or  observed  by  any  particular 
branch  of  it.  The  Westminster  Standards  are  very  valuable 
in  this  respect.  Those  who  are  in  communion  with  other 
churches  may  learn  from  these  Standards  what  the  Presby- 
terian Church  believes  and  teaches.  By  this  means  miscon- 
ception can  be  avoided.  In  regard  to  those  branches  of  the 
church  which  have  no  written  creed,  it  is  exceedingly  diffi- 
cult to  obtain  any  clear  knowledge  of  the  concensus  of  teach- 
ing in  those  churches.  The  result  of  this  is  lack  of  definite- 
ness  and  loss  of  force. 

Now,  while  dead  uniformity  is  a  thing  not  to  be  desired, 
and  is  not  here  advocated,  still  a  definite  written  creed  may 
combine  that  degree  of  uniformity  and  flexibility  which  shall 


38 


The  Presbyterian  Standards. 


i 


produce  the  best  results.  For  those  within  the  church  there 
is  unity  and  flexibility,  and  for  those  without  the  church 
there  is  a  full  exhibit  of  the  teaching  of  the  church,  so  that 
all  who  read  may  understand.  If,  as  is  sometimes  the  case, 
the  Presbyterian  Church  is  charged  with  holding  views  which 
it  does  not,  then  it  is  easy  to  show  that  the  charge  is  un- 
founded, by  a  reference  to  tlie  Standards.  Thus  it  appears 
that  the  idea  of  a  well-ordered  doctrinal  system,  of  a  fully- 
organized  form  of  government,  and  of  a  high  ideal  of  life, 
sucl]  as  is  usually  associated  with  the  Presbyterian  church, 
is  of  great  use  in  showing  to  other  churches  what  the  Pres- 
byterian Church  believes  and  teaches.  In  like  manner  this 
is  true  of  all  those  churches  which  have  a  definite  written 
creed,  and  live  in«  conformity  with  it. 

In  the  fourth  place,  one  of  the  most  practical  uses  of  a 
creed  remains  to  be  considered,  and  with  a  brief  notice  of  it 
this  chapter  concludes.  The  creed,  confession,  or  catechism 
always  provides  a  valuable  compend  of  Christian  doctrine 
for  religious  instruction.  A  good  catechism  is  of  immense 
use  for  the  instruction  of  the  young,  and  for  the  indoctrina- 
tion of  those  in  more  advanced  years.  It  is  in  this  connec- 
tion that  catechisms,  which  are  merely  creeds  in  catechetical 
form,  have  value.  As  a  mere  confession  of  faith,  a  creed 
may  be  the  best  form  in  which  to  have  the  Standards  stated 
in,  but  even  a  creed  is  a  very  useful  instrument  of  instruc- 
tion. But  catechisms  like  the  Shorter  Catechism  are  of  the 
utmost  value  for  this  important  purpose.  Churches  which 
have  no  doctrinal  symbols,  or  catechetical  creeds,  find  diffi- 
culty in  this  connection.  They  Have  not  a  form  of  sound 
words  in  which  to  sum  up  the  teaching  of  Scripture  regard- 
ing the  doctrines  and  duties  of  our  holy  religion.  It  behooves 
the  Presbyterian  Church  not  to  neglect  her  duty  and  privi- 
lege in  this  respect,  with  such  excellent  instruments  of  in- 
struction in  her  hands.  She  should  diligently  instruct  her 
children  and  young  people  especially,  and  not  neglect  to 


The  Nature  and  Uses  op  Keligious  Creeds. 


39 


teach  constantly  those  in  more  advanced  years.  It  is  only 
by  doing  so  that  the  people  will  grow  to  be  strong,  intelli- 
gent; and  robust  Christians,  able  to  give  a  reason  for  the 
hope  that  is  in  them,  and  qualified  to  adorn  the  doctrine  of 
Ood  their  Saviour  in  all  things. 

These  are  some  of  the  main  uses  of  creeds  and  confessions 
in  general,  and  of  the  Presbyterian  Standards  in  particular. 
Other  minor  uses  might  have  been  mentioned  and  enforced, 
but  what  has  been  said  may  suffice  to  give  the  reader  some 
idea  of  the  value  of  creeds,  and  perhaps  remove  some  of  the 
prejudice  which  not  a  few  sincere  persons  have  in  regard  to 
creeds  of  any  kind  except  the  Bible.  In  the  next  chapter 
the  formal  exposition  of  the  Standards  of  the  Presbyterian 
Church,  which  consist  of  the  Catechisms  and  Confession 
will  be  begun. 


CHAPTER   III. 

THE  DOCTRINE  OF  HOLT  SCRIPTURE. 
Shorter  Catechism,  1-3;  Larger  Catechism,  1-5 ;  Confession  of  Faith,  I. 

TWO  chapters  have  been  devoted  to  introductory  matters. 
In  one  a  brief  history  of  the  leading  symbols  of  the 
church  was  given,  and  in  the  other  the  nature  and  uses  of 
religious  creeds  were  explained. 

In  this  chapter  the  exposition  of  the  Westminster  Stand- 
ards is  formally  begun.  The  Shorter  Catechism  is  to  be 
made  the  basis  of  the  order  in  which  the  various  topics  are 
to  be  considered.  At  the  same  time  a  constant  endeavor 
will  be  made  to  gather  up  the  parallel  and  additional  teach- 
ing which  we  find  at  various  points  in  the  Larger  Catechism 
and  the  Confession  of  Faith.  A  chapter  or  two,  towards  the 
close,  will  be  devoted  to  some  subjects  of  which  the  Confes- 
sion alone  treats. 

The  present  chapter  is  to  deal  with  the  doctrine  of  Holy 
Scripture  which  1;he  Standards  exhibit.  It  is  appropriate 
that  the  Standards  should  deal  with  this  subject  first  of 
all,  for  the  Scriptures  are  the  source  from  which  the  vari- 
ous truths  wLich  enter  into  the  creed  are  to  be  derived. 
The  chapter  of  the  Confession  now  to  be  explained  deserves 
the  most  careful  study  at  the  ^>resent  day,  when  the  ques- 
tioxis  which  it  treats  of  are  raised  anew  and  earnestly  dis- 
cussed. 

As  a  fitting  preliminary  to  the  exposition  of  the  Standards^ 

the   Catechisms   have  something  to   say  in  regard  to   the 

nature  and  end  of  man's  being  and  destiny.     By  implication 

this  topic  is  involved  in  the  first  chapter  of  the  Confession. 

This  is  the  first  topic  about  which  a  few  things  are  to  be  set 

down. 

40 


The  Doctrine  of  Holy  Scripture. 


41 


I.  The  Nature  and  End  of  Man's  Being  and  Destiny. 

The  teaching  of  the  Catechisms  upon  this  topic  is  very 
brief,  but  exceedingly  comprehensive.  Man's  chief  end  is  to 
glorify  God  and  to  fully  enjoy  him  forever.  From  this  state- 
ment we  gather  two  things:  First,  we  have  a  statement  of 
what  man's  nature  is ;  and,  secondly,  there  is  an  assertion  in 
regard  to  the  purpose  of  his  being  and  activity. 

1.  In  regard  to  man's  nature,  it  is  taught  in  the  Standards, 
just  as  it  is  implied  in  the  Scriptures,  that  man  possesses  a 
nature  different  from  and  higher  than  the  beasts  of  the  field. 
In  the  higher  elements  of  his  nature  he  is  allied  to  God. 
This,  again,  implies  two  things : 

First,  That  the  nature  of  man  has  in  it  a  religious  element, 
or  that  man  has  been  made  a  religious  leing,  is  taken  for 
granted  by  the  Standards.  It  is  not  necessary  to  explain  in 
detail  in  what  respects  man  differs  from  the  brute,  nor  is  it 
requisite  to  expound  at  length  what  is  meant  by  the  assertion 
that  man  is  a  religious  being.  It  is  enough  to  be  sure  of  the 
fact,  and  the  Standards,  like  the  Scriptures,  simply  assume 
the  fact.  Since  man  has  this  nature  he  is  the  subject  of 
religious  experiences,  and  the  agent  in  religious  activities, 
which  are  to  be  in  harmony  with  the  moral  relations  which 
he  sustains  to  God.  In  addition,  since  in  his  present  sinful 
state  man  needs  further  light  in  matters  of  religion  than  his 
own  nature  or  powers  can  supply,  a  revelation  such  as  is 
found  in  the  sacred  Scriptures  is  urgently  needed. 

Secondly,  It  is  implied  that  man  has  been  endowed  with 
immortality;  so  that  he  shall  have  a  real  existence  beyond 
this  temporal  life  is  also  assumed  by  the  Standards.  It  is 
not  necessary  to  deteimine  whether  man's  spiritual  nature  is 
inherently  immortal,  or  whether  God  so  endowed  him  when 
he  created  him.  Here,  as  in  the  previous  case,  the  fact  as 
assumed  or  announced  in  the  Scriptures  is  simply  accepted. 
This  is  what  the  Standards  do  when  they  speak  of  the  chief 
end  of  man  to  be  in  part  the  enjoyment  of  God  forever. 


42 


The  Presbyterian  Standards. 


There  is,  therefore,  no  need  to  present  the  rational  arguments 
for  the  immortality  of  man  in  this  exposition. 

2.  The  second  thing  in  this  connection  is  that  the  chief 
end  or  purpose  of  man's  being  is  to  glorify  God,  in  the  exer- 
cise of  this  religious  nature,  and  to  enjoy  him  forever  in  an 
immortal  state.  This  sets  a  lofty  aim  before  man,  and  indi- 
cates a  high  purpose  for  his  existence  and  activity.  It  is  the 
pole  star  of  his  life  on  earth,  and  the  goal  of  his  destiny  in 
the  world  to  come.     Two  things  are  to  be  noted  here : 

First,  The  life  and  activity  of  man  are  not  to  be  self-cen- 
tered. The  end  of  his  being  is  not  to  be  autoceiitric.  The 
selfish  and  self-seeking  life  are  alike  condemned,  not  only 
for  present,  but  also  for  the  life  to  come.  This  cuts  by  the 
root  all  forms  of  the  selfish  or  hedonistic  theory  of  morals. 
Nor  does  it  leave  any  place  for  even  a  refined  type  of  utili- 
tarianism. 

Secondly,  Man's  purpose  or  aim  is  to  be  directed  towards 
God.  Man,  the  creature,  is  to  glorify  God,  the  creator,  and 
to  enjoy  him  forever.  The  aim  of  man  is  to  be  theocentric. 
The  thinking  of  his  mind,  the  love  and  trust  of  his  soul,  the 
homage  and  davotion  of  his  spirit,  and  the  obedience  of  his 
life,  are  to  be  turned  away  from  self,  and  centered  in  God. 
Even  the  fact  of  the  enjoyment  of  God,  here  emphasized, 
does  not  make  the  teaching  of  the  Standards  utilitarian  at 
this  point,  for  what  ':  denoted  by  the  word  "glorify"  is  not 
merely  future  blessedness  in  a  selfish  sense,  but  rather  a  per- 
fect joy  in  the  service  of  God  in  the  eternal  state.  It  is 
sometimes  said,  with  a  measure  of  propriety,  that  there  is  a 
double  aim  for  the  being  and  destiny  of  man.  This  may  be 
stated  as  blessedness  in  the  service  of  God,  or  happiness  in 
holiness.  The  glory  of  God,  the  service  of  God,  the  holiness, 
constitute  the  true  end,  while  the  enjoyment,  the  blessedness, 
the  happiness,  are  secondary,  and  not  to  be  sought  as  ends 
in  themselves.  If  so  sought  they  will  never  be  found. 
This  is  the   nature  and    end   of  man's  being  and  destiny, 


The  Doctrine  of  Holt  Scripture. 


4? 


which  is  to  be  carried  forward  into  the  exposition  of  the 
Standards. 

II.  The  Holy  Scriptures. 

That  men  maj  be  taught  aright  how  they  are  to  glorify 
God,  some  instruction  which  shall  be  the  rule  for  their 
direction  is  needed.  This  rule  is  given  us  in  the  Scrip- 
tures. They  are  said  to  be  the  only  rule  to  direct  us  in 
fulfilling  the  end  of  our  being.  This  rule  chiefly  teaches  us 
what  we  are  to  believe  and  do  in  attaining  that  end.  This 
rule  consists  in  the  Scriptures  of  the  Old  and  New  Testa- 
ments, the  word  of  God  given  by  inspiration,  consisting  of 
sixty-six  books.  The  number  is  merely  mentioned  in  the 
Larger  Catechism,  but  a  complete  list  of  these  books  by  name 
is  given  in  the  first  chapter  of  the  Confession.  The  doctrine 
of  the  Standards  is  that  these  Scriptures  form  the  only  and 
all-sufficient  rule  for  the  guidance  of  men  in  all  matters  of 
religion.  In  expounding  the  contents  of  the  Standards,  and 
especially  of  that  remarkable  chapter  with  which  the  Confes- 
sion opens,  the  particulars  may  be  summed  up  under  three 
heads.  These  are  the  nature,  the  contents,  and  the  inter- 
pretation of  the  Scriptures. 

1.   The  Nature  of  the  Scriptures. 

As  already  stated,  the  sacred  Scriptures  are  the  sole  and 
sufficient  rule  of  faith  and  duty.  In  regard  to  this  general 
statement,  the  Confession  sets  forth  several  particulars  which 
are  now  to  be  noted  in  order. 

Firsts  The  place  and  value  of  the  light  of  nature  is  sug- 
gested. By  the  light  of  nature  is  meant  that  manifestation 
of  God's  will  and  man's  duty  which  may  be  derived  from 
external  nature,  from  the  events  of  providence,  and  from  the 
mental,  moral  and  religious  nature  of  man.  The  opening 
utterance  of  the  Confession  very  clearly  teaches  that  the 
power,  wisdom  and  goodness  of  Almighty  God  are  made 
known  to  men  in  these  ways,  to  such  an  extent  that  they  are 
conscious  of  moral  responsibility,  and  without  excuse  before 


tr  I  I 


44 


The  Presbyterian  Standards. 


I 


God,  if  they  fail  to  serve  him.  The  light  of  nature  is  thus 
adequate  to  ground  man's  responsibility  to  God,  and  to  make 
it  just  for  God  to  punish  man  for  disobedience.  In  this  way 
the  Standards  assume  the  validity  and  value  of  natural  re- 
ligion, and  it  is  upon  this  sure  basis  that  revealed  religion  is 
made  to  rest.  It  is  important,  therefore,  to  keep  in  mind 
that  the  Standards  assume  the  reality  of  the  religious  element 
in  man's  const  ition,  and  of  the  primitive  knowledge  of  God, 
which,  in  the  exercise  of  that  religious  element,  man  may 
obtain  from  nature  and  the  events  of  providence. 

But  with  equal  clearness  the  Confession  asserts  that  the 
light  of  nature  is  not  sufficient  to  give  man  that  complete 
and  correct  knowledge  of  God  which  is  necessary  for  salva- 
tion, duty,  and  destiny.  Hence,  mere  natural  religion  can 
never  secure  for  men  who  are  in  a  sinful  state  that  knowledge 
of  God  and  of  the  way  of  life  which  they  need.  If  men  were 
not  disabled  by  sin  the  case  might  be  different.  It  might  be 
further  argued,  that  if  any  member  of  the  sinful  race  of  man- 
kind could  be  found  who  did  so  live  up  to  the  light  of  nature 
as  to  be  without  fault  or  sense  of  guilt,  such  a  person  would 
be  acceptable  to  God.  But  the  fact  is,  that  no  such  case  is 
to  be  found  anywhere,  and  a  sense  of  guilt  rests  universally 
OQ  the  race.  It  is,  therefore,  with  great  propriety  that  the 
Standards  take  the  position,  that  while  the  knowledge  of 
God  and  his  will  which  men  have  in  a  natural  way  is  ade- 
quate to  leave  them  without  excuse  before  God,  still,  it  is  not 


— iM„; — i.  4-^ 


save  and  rightly  guide  th( 


Secondly,  The  light  of  revelation  is  next  considered.  By 
the  light  of  revelation  is  denoted  that  knowledge  of  God  and 
his  will  which  is  set  forth  in  the  sacred  Scriptures.  These 
Scriptures  contain  God's  revealed  will  touching  salvation, 
duty  and  destiny,  committed  to  writing.  The  Confession 
teaches,  as  do  the  Scriptures  also,  that  God  was  pleased  to 
meet  man's  need  by  revealing  himself  at  sundry  times  and  in 
divers  manners,  and  in  thus  revealing  himself  to  declare  his 


The  Doctrine  of  Holy  Scripture. 


45 


will  to  the  church.  In  all  the  ages  the  revelation  was  made 
primarily  to  the  church,  and  then  by  the  church  to  the  world. 
The  church  thus  becomes  the  candlestick  of  the  Lord,  which 
is  to  hold  forth  the  light  of  divine  revelation  to  the  world  in 
darkness  and  sin. 

These  special  ways  of  revealing  God's  will,  and  committing 
it  to  writing,  continued  for  a  period  of  about  sixteen  hrr  ndred 
years.  In  due  time  this  was  to  cease,  so  that  God  was 
further  pleased  to  secure,  that  the  necessary  things  thus 
revealed  should  be  committed  entirely  to  writing,  by  the 
hands  of  men  who  were  chosen  and  qualified  for  this  pur- 
pose. This  was  necessary  to  preserve  the  revealed  will  of 
God,  and  to  render  its  propagation  possible  in  the  world. 
The  possession  of  the  sacred  oracles  by  the  church  ministers 
to  the  stability  and  comfort  of  her  people  in  all  ages,  and 
affords  her  protection  against  the  corruptions  of  the  world 
and  the  assaults  of  Satan.  For  such  reasons  as  these  the 
Confession  concludes  that  the  revealed  word  of  God,  in  per- 
manent written  form,  is  most  necessary  for  the  welfare  and 
progress  of  true  religion. 

The  Confession  next  defines  the  canon  of  Scripture,  and 
gives  a  complete  list  of  the  canonical  books  of  the  Old  Testa- 
ment, thirty-nine  in  number,  and  of  the  New  Testament, 
twenty-seven  more,  making  sixty-six  in  all.  The  Confession 
expressly  excludes  the  Apocrypha  from  the  canon  of  Scrip- 
ture, and  it  is  not  admitted  to  have  divine  authority.  It  is 
not  to  be  regarded  nor  used  in  a  way  different  from  other 
merely  human  writings.  The  only  authoritative  word  of 
God  is  the  sixty-six  books. 

Thirdly,  The  inspiration  of  the  canonical  Scriptures  is  to 
be  considered. 

This  is  one  of  the  most  important  questions  in  regard  to 
the  nature  of  the  Scriptures,  and  this  is  the  feature  of  them 
which  mainly  constitutes  their  authority.  While  the  Confes- 
sion plainly  states  the  fact  of  the  inspiration  of  holy  Scrip- 


u 


46 


The  Presbyterian  Standards. 


ture,  it  does  not  fully  define  in  what  that  inspiration  really 
consists.  This  does  not  imply  that  any  view  whatever  may 
by  taken  of  the  scriptural  facts  denoted  by  their  inspiration. 
The  whole  of  the  sixty- six  books  are  given  by  inspiration  of 
God,  and  the  Confession  in  its  teaching  implies  the  full  force 
of  the  claim  which  the  Scriptures  thus  make  as  to  their  own 
origin  and  nature.  God,  by  the  agency  of  the  Holy  Spirit, 
is  their  divine  author,  through  the  free  active  powers  of  the 
men  who  wrote  the  books. 

Owing  to  the  importance  of  the  statement  of  the  Confes- 
sion that  the  whole  of  the  sixty-six  books  are  given  by  inspi- 
ration of  God  to  be  the  rule  of  faith  and  life  for  sinful  men, 
some  expansion  of  its  meaning  may  be  of  service  at  the 
present  day.  This  expansion  can  only  give  the  headings 
of  the  statement  of  the  doctrine  of  inspiration  which  is  in- 
volved in  the  Confession.  First,  The  divine  inspiration  of 
the  canon  of  Scripture  is  supernatural,  so  that  the  various 
books  are  not  the  natural  products  of  the  times  in  which 
they  were  produced,  or  of  the  men  who  spoke  or  wrote  their 
contents.  Inspiration  is  not  merely  a  natural  genius  for 
religion.  Secondly,  The  agency  of  the  Holy  Spirit  is  dynami- 
cal, not  mechanical.  The  Holy  Spirit  so  operated  upon  the 
activities  of  the  human  authors  of  the  several  books  that,  while 
they  were  divinely  controlled  and  directed,  they  were  not 
coerced  or  compelled.  They  were  not  machines,  but  free 
men  divinely  guided.  Thirdly,  So  far  as  the  contents  of  the 
Scriptures  are  concerned,  their  inspiration  is  plenary,  not 
partial.  The  whole  of  the  Scriptures,  not  merely  the  more 
important  parts,  are  inspired,  and  all  these  parts  are  pos- 
sessed of  equal  divine  certitude.  Fourthly,  So  far  as  the 
form  of  the  contents  of  the  Scripture  is  concerned,  their  in- 
spiration is  verbal,  in  the  sense  that  the  writers  were  divinely 
guided  in  the  choice  of  the  language  form,  as  well  as  divinely 
moved  in  regard  to  their  thoughts.  This  does  not  imply 
mere  dictation,  but  it  asserts  that  the  sacred  writers  were  not 


The  Doctrine  of  Holy  Scbiptube. 


47 


left  to  themselves  in  regard  to  the  form  of  their  writings,  any- 
more than  in  respect  to  their  contents.  The  inspiration  of 
the  Scriptures,  therefore,  is  supernatural,  dynamical,  plenary, 
and  verbal.  Infallible  truth  as  to  contents,  divine  accuracy 
as  to  form,  and  supreme  authority  as  to  their  claim,  are  the 
qualities  of  the  sacred  Scriptures  as  of  no  other  writings.  It 
is  proper  to  add  that  these  qualities  belong  in  an  absolute 
sense  to  the  original  writings  of  the  inspired  authors.  Sub- 
sequent copies  have  been  kept  pure  and  authentic  by  divine 
providence  in  a  most  remarkable  way.  It  is  in  this  field 
that  the  work  of  the  textual  critic  renders  such  a  useful  ser- 
vice, but  the  question  of  the  correct  text  should  never  be 
confounded  with  that  of  the  inspiration  of  the  text,  no  matter 
how  closely  they  may  be  related. 

Fourthly^  The  question  of  the  authority  of  the  Scriptures 
next  claims  attention.  What  are  the  grounds  upon  which 
confidence  in  the  supreme  authority  of  the  word  of  God  may 
securely  rest,  and  on  account  of  which  it  is  to  be  believed 
and  obeyed?  The  answer  to  this  question  forms  a  very  im- 
portant part  of  <  '6  doctrine  of  the  Confession  at  this  point. 
Negatively,  as  against  Rome,  the  authority  of  Scripture  does 
not  depend  on  any  merely  external  support,  such  as  that  of 
any  man,  no  matter  how  learned,  nor  upon  any  church,  even 
though  it  be  ready  to  speak  with  a  great  deal  of  authority. 
Positively,  its  authority  depends  wholly  upon  God,  ^vho  by 
his  Spirit  is  the  divine  author  of  the  Scriptures.  They  are 
to  be  accepted  as  authoritative  because  through  them  the 
voice  of  God  is  undoubtedly  uttered. 

At  the  same  time  the  Confession  indicates,  with  great 
caution  and  skill,  the  proper  place  and  form  of  the  evidences 
which  lead  to  the  conviction  that  God  is  speaking  to  men  in 
and  by  the  Scriptures.  When  these  evidences  lead  to  this 
conviction,  the  ground  or  basis  of  their  authority  is  not  the 
evidence  itself  considered,  but  rather  the  fact  that  God  is 
now  known  to  be  uttering  his  voice  in  the  Scriptures.  Three 
classes  of  evidences  are  mentioned  in  the  Confession. 


48 


The  Presbyterian  Standards. 


First,  There  is  the  external  or  the  historical  evidence  of 
the  divine  origin  and  inspiration  of  the  Bible.  This  is  found 
in  the  witness  of  the  church,  either  testifying  in  her  corpo- 
rate capacity,  or  by  means  of  individuals  within  her  ranks. 
By  the  testimony  of  the  history,  by  the  witness  of  the  mira- 
cles, and  by  the  fulfilment  of  prophecy,  men  may  be  moved 
to  a  high  and  reverent  esteem  for  the  Scriptures  and  to  a 
conviction  of  their  truth  and  divinity. 

Secondly,  There  are  the  internal  evidences  which  arise 
from  the  nature  of  the  contents  of  the  Scriptures.  This  is  a 
very  important  branch  of  the  evidences  described  in  the 
Confession.  It  embraces  the  heavenliness  of  the  matter,  the 
efficacy  of  the  doctrine,  the  majesty  of  the  style,  the  consent 
of  all  the  parts,  the  scope  of  the  whole,  which  is  to  give  glory 
to  God,  the  full  discovery  it  makes  of  the  only  way  of  man's 
salvation,  and  many  incomparable  excellences,  and  the  entire 
perfection  of  the  Scripture,  are  arguments  whereby  it  abun- 
dantly evidences  itself  to  be  the  word  of  God.  But  when 
thus  proved  it  is  still  true  that  the  basis  of  authority  is  not 
in  the  evidence,  but  in  the  fact  of  the  divine  authorship  of 
the  writings. 

Thirdly,  There  remains  what  may  be  termed  the  spiritual 
evidence,  which  is  the  highest  and  strongest  of  all.  This 
consists  in  the  agency  of  the  Holy  Spirit,  the  divine  author 
of  the  Scriptures,  bearing  witness  by  and  with  the  word  in 
the  souls  of  men,  and  thereby  producing  a  full  persuasion 
and  assurance  of  the  infallible  truth  and  divine  authority  of 
the  word  in  the  heart.  This  is  an  exceedingly  important 
but  not  easily  understood  position.  It  asserts  that  the  same 
Spirit  who  gave  the  word  by  his  inspiration,  also  produces 
by  his  illumination  the  full  conviction  in  our  hearts  that  it 
is  what  it  claims  to  be,  the  sure  word  of  God.  This  is  the 
witness  of  the  Spirit  in  experience. 

2.  The  contents  of  the  Scriptures  are  next  to  be  consid- 
ered.    The  topic  which  the  Confession  here  raises  is  that  of 


1 
4 

r 

% 


The  Doctrine  of  Holy  Scripture. 


49 


noe  of 
;  found 
corpo- 
ranks. 
3  mira- 
moved 
id  to  a 

li  arise 
his  is  a 
in  the 
ter,  the 
consent 
'e  glory 
>f  man's 
e  entire 
t  abun- 
it  when 
y  is  not 
rship  of 

jpiritual 
.  This 
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word  in 
^suasion 
lority  of 
iportant 
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)roduces 
that  it 
is  is  the 

consid- 
3  that  of 


the  completeness  of  the  Scriptures,  as  the  rule  of  faith  and 
life.  This  simply  means  that  the  whole  counsel  of  God  in 
regard  to  all  things  necessary  for  his  glory,  and  the  salvation 
and  duty  of  man  is  contained  in  the  Holy  Scriptures.  These 
things  are  discovered  in  the  Scriptures  in  a  twofold  way. 
They  are  either  expressly  set  down  in  Scripture,  or  deduced 
therefrom  by  good  and  necessary  consequence.  In  the  first 
case  the  matter  is  clear,  and  in  the  second,  care  must  be 
taken  that  no  improper  inferences  are  made. 

The  idea  of  the  completeness  of  Scripture  also  implies  that 
nothing  is  to  be  added  to  or  taken  from  them  at  any  time. 
The  canon  of  Scripture  is  complete  and  closed,  and  all  that 
men  need  for  faith  and  life  is  therein  contained.  Hence  no 
supposed  new  revelations  of  the  Spirit  are  to  be  added,  and 
the  opinions  and  traditions  of  men  are  to  bo  excluded. 

The  Confession  further  asserts,  that  for  the  saving  know- 
ledge of  the  contents  of  the  Scriptures  the  inward  illumina- 
tion of  the  Holy  Spirit  is  also  needed.  Spiritual  things  are 
to  be  spiritually  discerned.  The  saving  knowledge  of  the 
word  is  spiritual  knowledge,  and  to  give  this  kind  of  know- 
ledge the  divine  Spirit  is  necessary.  The  conclusion  is  that 
the  Spirit  first  gave  the  word,  the  Spirit  evidences  the  word, 
and  the  Spirit  teaches  the  saving  meaning  of  the  word. 

At  this  point  a  very  important  principle,  sometimes  over- 
looked and  sometimes  pushed  too  far,  comes  into  view.  This 
principle  relates  to  certain  circumstances  of  government  and 
worship,  but  it  does  not  apply  to  matters  of  doctrine.  Ac- 
cording to  the  Confession,  there  are  certain  circumstances  in 
the  government  and  worship  of  the  church  which  are  com- 
mon to  human  actions  and  societies,  such  as  the  hours  for 
public  worship,  or  the  number  of  r' .ling  elders  to  be  chosen 
in  any  church,  which  are  to  be  ordered  by  the  light  of  natuje 
and  Christian  prudence.  But  even  in  these  cases  nothing  is 
to  be  ordered  or  instituted  in  the  church  which  is  not  in 
accordance  with  the  general  rules  of  the  word.  This  plainly 
4 


I 

il 

t 

I 


50 


The  Presbyterian  Standards. 


means  that  even  in  these  matters  the  great  principles  of  the 
\eord  of  God  are  not  to  be  departed  from. 

3.  The  interpretation  of  the  Scriptures  is  the  third  and 
last  topic  for  discussion  in  this  chapter.  Some  care  is  needed 
here  also  in  order  to  understand  the  doctrine  of  the  Con- 
fession. 

It  is  first  stated  that  all  the  things  contained  in  the  Scrip- 
tures are  not  equall^  nlain,  or  alike  clear  to  all  who  read. 
At  the  same  time  6  thing  which  needs  to  be  known,  be- 
lieved, and  observed  i^r  salvation  is  so  plainly  and  fully  Bet 
forth,  that  the  unlearned  as  well  as  the  learned,  with  a  proper 
use  of  the  ordinary  means,  may  attain  to  a  sufficient  know- 
ledge of  them  for  salvation  and  life.  This  being  the  case, 
the  common  people  are  to  have  access  to  the  Scriptures, 

To  secure  this,  generally  and  continuously  from  age  to 
age,  the  Scriptures  are  to  be  translated  out  of  the  original 
tongues  in  which  they  were  immediately  inspired  by  God, 
into  the  common  language  of  every  nation  unto  which  they 
come,  so  that  all  may  be  taught  thereby.  In  this  connection 
the  Confession  states  that,  by  the  singular  care  and  provi- 
dence of  God,  these  Scriptures,  passing  from  age  to  age,  and 
from  one  language  to  another,  have  been  kept  pure  and  au- 
theutical ;  that  is,  they  have  been  preserved  correct  and  intact. 
Consequently  they  may  be  relied  on  as  in  every  way  worthy 
of  confidence.  In  all  controversies  of  religion  the  appeal  is  to 
the  Scriptures,  and  the  people  have  a  right  to,  and  an  in- 
terest in,  the  perusal  of  the  Scriptures,  so  that,  the  word 
dwelling  in  them,  they  may  worship  God  in  an  acceptable 
manner,  and  through  patience  and  comfort  of  the  Scriptures 
have  hope. 

Two  important  statements  of  the  Confession  remain  for 
brief  explanation.  One  pertains  to  the  infallible  rule  for 
the  interpretation  of  the  Scriptures,  and  the  other  relates  to 
the  supreme  judge  in  matters  of  religion.  To  the  first,  the 
answer  of  the  Confession  is  that  the  Scripture  itself  is  its 


The  Doctrine  of  Holy  Scuipture. 


61 


own  rule  of  interpretation.  This  is  what  is  known  as  the 
principle  of  the  analogy  or  proportion  of  faith.  By  means  of 
this  principle  the  meaning  of  one  passage  is  to  bo  ascertained 
by  the  comparison  of  it  with  others  which  are  perhaps  more 
easily  understood.  Every  part  of  Scripture  is  to  be  under- 
stood in  the  light  of  the  analogy  of  the  whole.  To  the 
second  question  the  Confession  makes  the  reply  that  the 
Holy  Spirit  speaking  in  the  Scriptures  is  the  judge,  whose 
sentence  is  to  determine  all  matters  of  religion,  alike  for  the 
church  and  the  individual.  The  decrees  of  church  councils,  the 
opinions  of  good  men,  and  the  impressions  of  private  spirits 
are  all  to  be  guided  and  formed  by  the  Holy  Spirit  speaking 
in  the  Scriptures.  Thus  it  appears  that  the  Holy  Spirit  is 
the  final  exegete,  as  well  as  the  invincible  apologete,  of  the 
sacred  Scriptures.  The  infallible  rule  for  the  interpretation 
of  Scripture  is  the  Scripture  itself,  and  the  supreme  judge  in 
matters  of  religion  is  the  Holy  Spirit  speaking  in  the  Scrip- 
tures. It  may  be  added  that  the  Spirit  thus  speaks  to  the 
church,  and  through  the  church  to  the  world. 


ii 


CHAPTER  IV. 

THE  BEING,   THE  ATTRIBUTES,  AND   THE  PERSONS  OF 

THE  GODHEAD. 

SnoBTKK  Cateohism,  4-6;    Largku   Catechism,    6-11;    Confession   of 

Faith,  II. 

THIS  chapter  is  to  explain  what  the  Standards  teach  con- 
cerning the  nature,  attributes,  and  tri-personality  of 
the  Godhead.  The  Shorter  Catechism  has  brief,  but  ex- 
ceedingly clear  and  comprehensive,  statements  upon  "these 
topics.  The  Larger  Catechism  has  a  more  extended  outline 
of  the  doctrine  of  the  Trinity,  while  the  Confession  gives 
prominence  to  the  subject  of  the  attributes  of  God. 

It  is  worthy  of  notice  that  the  Standards  do  not  undertake 
to  prove  in  any  way  the  fact  of  the  divine  existence.  They 
take  precisely  the  same  position  upon  this  point  as  the 
Scriptures.  They  simply  take  for  gro,nted  that  there  is  a 
God,  and  then  proceed  to  expound  the  contents  of  the  reve- 
lation which  he  has  been  pleased  to  give.  Incidentally, 
some  of  the  arguments  for  the  being  of  God  are  b^ggested 
in  the  Scriptures,  but  the  fundamental  position  of  the  Bible 
is,  that  it  assumes  the  existence  and  government  of  God  with- 
out ihe  presentation  of  formal  proof.  The  Standards  very 
properly  take  the  same  clear,  bold  ground,  and  proceed  to 
state  the  teaching  of  the  Scriptures  in  regard  to  the  nature, 
attributes,  and  tri-personality  of  the  divine  being.  There 
are  three  heads  of  exposition  under  which  the  teaching  of 
the  Standards  may  be  arranged. 

I.  The  Nature  of  the  Godhead. 

Here,  of  course,  no  attempt  is  made  to  define  the  essence 
of  the  Godhead,  for  there  is  a  profound  sense  in  which  the 
divine  essence,  though  the  most  real  of  all  essences,  is  at  the 

53 


The  Being,  Attbibutes,  and  Pebsons,  Etc. 


63 


same  time  the  most  mysterious  of  all.  The  thought  of  man 
cannot  find  out  the  Almighty  unto  perfection,  so  that  a 
reverent  humility  is  the  proper  spirit  to  cherish  in  consider- 
ing such  a  profound  theme  as  the  essential  nature  of  the 
divine  being. 

1.  The  Standards  in  all  their  parts  assert  that  there  is  only 
one  living  and  true  God.  This  is  a  plain  assertion,  based 
on  Scripture,  which  excludes  tri-theism,  and  every  form  of 
polytheism.  It  is  a  positive  statement  that  there  is  only  one 
divine  essence,  and  that  this  single  essence  subsists  as  a 
unitary,  personal  being.  No  space  need  be  occupied  in 
showing,  by  various  proofs,  that  there  can  be  only  one  deity 
who  meets  the  demands  of  man's  reason,  conscience,  and 
life.  It  need  only  be  stated  that  reason  is  at  one  with 
Scripture  in  the  assertion  of  well-defined  monotheism.  But, 
further,  the  assertion  that  there  is  only  one  God  implies 
that  his  essence  has  what  may  be  called  a  unitariness,  and 
that  he  is  absolute  and  independent  in  his  existence.  The 
essence  of  God  is  such  that  it  is  incapable  of  any  sort  of 
division.  There  is  one  God,  and  his  essence  is  unitary  and 
indivisible.  Since  God  is  such  a  being  as  he  is,  there  cannot 
be  another  such  as  he. 

2.  The  Standards  further  describe  the  nature  of  God  as 
living  and  true.  The  Scriptures  frequently  draw  the  con- 
trast between  the  true  God  and  false  gods,  between  the  liv- 
ing God  and  dead  idols.  The  Standards  very  properly  give 
emphasis  to  the  same  facts.  The  idea  conveyed  by  the  word 
living  seems  to  be  that  of  activity  in  originating  all  forms 
of  life  and  motion,  and  in  controlling  and  governing  by  active 
energy  and  omnipresent  will  all  the  events  which  transpire 
in  the  universe.  The  notion  expressed  by  the  word  trice 
seems  to  be  that  there  is  none  beside  this  God  which  is  truly 
of  the  nature  of  deity.  He,  and  he  alone,  is  the  one  living 
and  true  God,  and  beside  him  there  is  none  else  worthy  the 
'lame  of  God. 


64 


The  Presbyterian  Standards. 


h;   1 


i 


lir 


3.  In  regard  to  the  nature  of  God,  the  Standards  further 
assert  the  spirituality  of  the  divine  essence.  God  is  Spirit. 
This  is,  perhapr  the  chief  description  of  the  nature  of  God 
which  the  Scriptures,  and  the  Standards  also,  contain.  The 
spiricuality  of  God  is  his  distinguishing  quality,  apart  from 
the  material  world.  This  excludes  all  materialistic  concep- 
tions of  the  divine  nature,  and  places  him  in  the  category  of 
pure  spirit.  Such  a  conception  lays  the  foundation  for  the 
intelligence  and  personality  of  God,  and  at  the  same  time 
aflfords  the  proper  ground  for  his  volitional  agency.  It  is  in 
this  connection  that  the  Confession  says  that  God,  being  a 
most  pure  spirit,  has  no  body,  nor  parts,  nor  passions.  This 
means  that  he  has  no  material  organism  of  any  kind,  in 
analogy  with  that  of  man ;  that  his  essence  cannot  be  divided 
into  parts,  and  that  he  does  not  experience  the  passions  to 
which  man  is  subject.  This  statement  ascribes  to  Almighty 
God  pure,  absolute,  independent,  active,  spirituality  of  nature. 
Such  a  conception  of  God  is  found  nowhere  else  than  in  the 
Bible. 

The  idea  of  the  divine  Spirit  can  only  be  relatively  under- 
stood. From  the  human  spirit  and  its  activities  some  faint 
conception  can  be  obtained,  by  analogy,  of  the  nature  and 
operations  of  the  divine  Spirit.  If  the  human  spirit  is  made 
in  the  likeness  of  the  divine  Spirit,  then  there  is  an  analogy 
between  them  which  provides  a  basis  for  some  reasoning 
from  the  one  to  the  other.  The  spirituality  of  God  is  the 
peculiar  possession  of  the  Scriptures.  As  a  pure  spirit  he 
is  invisible  to  the  bodily  senses  of  man,  still  it  is  possible  for 
him  to  reveal  himself,  just  as  one  human  spirit  can  make 
itself  known  to  another.  This  kinship  of  nature  is  the  basis 
for  the  dwelling  of  the  divine  Spirit  in  the  human  spirit,  and 
thereby  of  a  revelation  from  God  to  man. 

4.  There  are  several  terms  in  the  Standards  which  do  not, 
strictly  speaking,  denote  divine  attributes,  but  which  rather 
describe,  further,  the  divine  nature,  so  that  it  may  be  proper 


The  Being,  Attributes,  and  Persons,  Etc. 


65 


to  notice  them  at  this  point.  He  is  self-existent,  and  thus 
has  his  being  in  and  of  himself.  His  existence  is  not  a  de- 
pendent one  in  any  sense,  for  as  self-existent  he  depends 
upon  no  one  else  for  his  existence.  He  is  also  absolute,  and 
in  himself  all-sufficient,  and  is  thus  not  in  need  of  any  of  the 
creatures  which  he  has  made.  He  does  not  derive  any  essen- 
tial glory  from  any  of  his  creatures,  but  his  abiding  and  eter- 
nal glory  is  simply  manifested  in,  by,  unto,  and  upon  the 
works  which  he  performs.  He  is  infinite  also  in  all  his  being 
and  perfections.  His  being  is  complete  and  boundless,  and 
all  his  attributes,  natural  and  moral,  are  absolutely  without 
any  defect.  Finally,  God  is  said  to  have  sovereign  dominion 
over  all  his  creatures  at  all  times,  governing  each  according 
to  the  nature  he  has  given  to  it.  He  is  the  source  of  all 
finite  being,  and  upon  him  all  things  depend  for  their  origin 
and  continuance  in  being.  With  all  his  works  he  may  at 
any  time  do  as  he  pleases. 

II.  The  Attributes,  or  Qualities  of  the  Divine  Nature. 

This  is  an  important  topic,  for  it  is  chiefly  by  a  knowledge 
of  the  attributes  of  God  that  an  acquaintance  with  his  nature 
and  perfections  is  obtained.  Consequently,  in  the  Scrip- 
tures whereby  God  has  made  himself  known  to  man,  much 
is  said  about  the  attributes  of  the  divine  nature,  and  in  the 
Standards  prominence  is  given  to  the  same  thing.  The 
Shorter  Catechism,  in  its  matchless  answer  to  the  ques- 
tion :  What  is  God  ?  gives  the  main  categories  of  the  divine 
attributes.  The  Larger  Catechism,  and  still  more  the  Con- 
fession, enlarges  this  description  considerably. 

A  difficulty  will  be  felt  in  the  confessional  statement  of  the 
attributes  by  almost  any  one  who  tries  to  define  and  classify 
them.  As  a  matter  of  fact,  no  classification  of  the  attributes 
is  attempted  in  the  Standards,  nor  is  there  given  any  defini- 
tion of  what  an  attribute  is.  And  some  qualities  which 
denote  certain  aspects  of  the  essence  are  regarded  as  attri- 
butes, and  this  increases  the  difficulty.     In  a  general  way  an 


56 


The  Presbyterian  Standards. 


11 


M 


11 


attribute  may  be  defined  as  some  quality  which  pertains  to 
the  essence  or  activity  of  God.  This  supplies  a  twofold 
general  division  of  the  attributes:  the  one  essential,  per- 
taining to  the  essence ;  and  the  other  determining,  pertaining^ 
to  the  activity  of  God.  But  such  a  division  is  not  formally- 
followed  in  the  Standards,  and  so,  for  the  sake  of  simplicity^ 
it  may  be  better  to  gather  their  teaching  around  the  "efinition 
of  the  Shorter  Catechism.    This  opens  up  a  fourfold  division^ 

1.  Attributes  which  pertain  to  the  essential  nature  of  God, 
and  which  qualify  all  the  other  attributes.  From  this  point 
of  view  God  is  immutable,  or  unchangeable,  which  meana 
that  his  essential  nature  is  not  subject  to  any  mutation. 
Immensity  is  also  an  attribute  of  the  essence  of  God.  Thi» 
is  the  basis  of  his  omnipresence,  which  means  that  he  ia 
everywhere  present.  God  is  also  eternal,  which  simply  de- 
notes the  fact  that  his  being  has  had  no  beginning,  and  shall 
have  no  end.  He  is  from  everlasting  to  everlasting.  Then 
he  is  incomprehensible,  which  expresses  the  idea  that  the 
essential  nature  of  God  cannot  be  fully  understood.  God  is 
also  almighty  and  glorious,  wMch  means  that  he  possesses 
all  power,  and  is  clad  with  all  glory.  This  is  the  basis  of 
his  omnipotence,  which  is  his  power  over  all  things,  bound- 
less and  free,  rendering  him  all  glorious.  These  are  the 
chief  essential  attributes  of  God  mentioned  in  the  Standards. 

2.  Attributes  which  are  chiefly  intellectual  in  their  nature 
come  next.  God  knows  all  things,  for  in  his  sight  all  things 
are  open  and  manifest.  His  knowledge  is  infinite  and  infallible. 
It  is  also  independent  of  the  creature,  and  cannot  in  any 
real  sense  be  contingent  or  uncertain.  This  is  his  omnisci- 
ence. Then  he  is  all-wise,  which  signifies  that  he  not  only 
knows  all  things  in  all  their  connections  and  conditions,  but 
that  he  has  power  to  arrange  all  events  according  to  the 
counsel  of  his  own  will,  and  thereby  to  adapt  means  to  in- 
tended ends.  This  is  the  wisdom  of  God.  Then  God  has. 
absolute  freedom,  as  the  Standards  say  that  he  is  most  free. 


The  Being,  Attributes,  and  Persons,  Etc. 


57 


His  doings  are  not  determined  by  anything  apart  from  him- 
self. All  that  he  does  in  creating  the  world,  and  in  sustain- 
ing it,  and  all  his  gracious  activity  in  the  wide  field  of 
redemption,  is  freely  done.  In  a  sense  this  brings  into  view 
the  moral  attributes.  The  absolute  freedom  of  God  is  the 
stepping-stone  between  the  intellectual  and  the  moral  attri- 
butes. 

3.  Attributes  which  are  mainly  moral  in  their  nature  are 
now  to  be  considered.  Here  the  Standards  enumerate  quite 
a  list,  and  in  several  cases  it  is  evident  that  no  clear  line  of 
separation  is  observed  between  the  intellectual  and  the  moral 
attributes  of  the  divine  nature  and  modes  of  operation.  He 
is  moBt  holy,  which  denotes  the  absolute  purity  and  moral 
perfection  of  his  nature.  He  is  also  most  righteous  in  all 
the  exercises  of  his  holy  will,  which  means  that  all  his  doing& 
are  in  harmony  with  the  rectitude  of  his  moral  nature,  as 
expressed  in  the  moral  law.  He  is  also  mosD  just  in  all  hia 
dealings  with  his  moral  creatures,  rendering  unto  each  ac- 
cording to  his  deserts.  These  three  attributes  of  holiness,, 
righteousness,  and  justice  are  not  to  be  entirely  separated^ 
for  in  a  sense  they  are  different  aspects  of  the  same  thing 
rather  than  three  different  qualities.  He  is  holy,  says  the 
Confession,  in  all  his  counsels,  in  all  his  works,  and  in  all 
his  commands.  This  description  is  all-embracing.  As  judge 
he  administers  his  moral  government  in  accordance  with  his 
holiness,  righteousness,  and  justice;  and  if  terrible,  he  i& 
also  just  in  all  his  judgments.  In  like  manner  God  does,  a& 
he  must  from  the  very  nature  of  the  case,  hate  all  sin.  He 
cannot  look  upon  it  with  the  least  degree  of  allowance. 

4.  Attributes  which  are  rather  of  the  nature  of  emotions 
remain  to  be  considered.  Speaking  by  way  of  analogy,  what 
may  be  called  qualities  of  the  heart  of  God  are  to  be  ex- 
plained. It  is  well  to  remark,  however,  that  while  the  term 
heart  is  used,  the  language  is  taken  from  human  analogies, 
for  God  has  no  such  passions  as  human  nature  possesses. 


6S 


The  Presbyterian  Standards. 


i 


Still,  there  are  certain  qualities  exhibited  by  the  divine  activi- 
ties which  can  only  be  expressed  by  terms  which  denote 
human  emotions.  First  of  all,  the  Confession  says  that  God 
is  most  loving.  This  is  a  wide,  all-comprehensive  statement 
of  the  love  of  God  in  all  its  aspects  and  exercises,  as  set 
forth  in  the  Scriptures.  The  Confession  cannot,  therefore, 
be  justly  charged  with  giving  no  proper  place  to  the  love  of 
God  in  its  creed  statement.  God  is  also  most  gracious, 
showing  free  and  abundant  favor  to  all  his  creatures,  espe- 
cially to  those  who  are  undeserving.  In  like  manner,  he  is 
most  merciful,  and  so  extends  clemency,  on  righteous  grounds, 
to  the  guilty.  He  is  long-suffering,  too,  bearing  long  with 
the  wayward  and  hard-hearted;  and  to  emphasize  the  love, 
grace,  mercy  and  patience  of  God,  it  is  added,  both  in  the 
Confession  and  the  Larger  Catechism,  that  he  is  abundant 
in  goodness  and  truth.  The  fact  that  he  also  forgives  ini- 
quity, transgression  and  sin,  and  rewards  those  who  dili- 
gently seek  him,  is  in  like  manner  stated  in  the  Confession. 
If  he  hates  sin,  and  will  by  no  means  clear  the  guilty,  he 
shows  mercy,  that  he  may  be  feared,  and  is  loving,  patient 
and  kind. 

Such,  in  four  particulars,  is  the  portrait  which  the  Stand- 
ards draw  of  God,  as  his  being  and  modes  of  activity  are 
exhibited  by  his  attributes;  and  this  portrait  is  true  to 
Scripture,  presenting  God  as  a  being  alike  strong  and  tender, 
at  once  just  and  loving.  Moreover,  it  is  a  portrait  which 
fully  justifies  the  statement  of  the  Confession  that  to  God 
is  due,  from  angels  and  men  and  every  other  creature,  what- 
soever worship,  service,  or  obedience  he  is  pleased  to  require 
of  them. 

This  completes  the  exposition  of  the  attributes.  In  making 
it,  the  contents  of  the  Standards  have  been  exhibited  with 
some  care,  and  nothing  additional  has  boen  introduced.  The 
remainder  of  this  chapter  deals  with  the  tri-personality  of 
the  divine  being.     This  raises  the  subject  of  the  Trinity. 


The  Being,  Attributes,  and  Persons,  Etc. 


59 


III.  The  Tri-personality  of  the  Divine  Essence. 

This  important  doctrine  is  merely  stated  in  the  Shorter 
Catechism,  and  has  only  a  single  brief  section  devoted  to  it 
in  the  Confession.  In  the  Larger  Catechism,  however,  there 
are  three  comprehensive  questions  bearing  upon  it.  These 
will  be  followed  closely  in  the  brief  statement  now  to  be 
made,  and  all  further  theological  speculations  upon  a  very 
intricate  subject  will  bo  avoided. 

In  general,  the  doctrine  of  the  Trinity  may  be  stated  thus : 
In  the  Godhead,  three  distinct  persons,  who  are  the  same  in 
substance  and  equal  in  power  and  glory,  subsist  in  a  single 
indivisible  essence.  This  is  a  slight  expansion  of  the  Shorter 
Catechism.  The  Larger  Catechism  names  the  three  persons, 
and  adds  that  these  are  one  true  eternal  God,  the  same  in 
substance,  equal  in  power  and  glory,  although  distinguished 
by  their  personal  properties.  The  Confession  makes  a  very 
compact  utterance  when  it  says  that  in  the  unity  of  the  God- 
head there  be  three  persons  of  one  substance,  power,  and 
eternity.  Putting  what  our  Standards  teach  upon  this  great 
subject  in  an  orderly  form,  there  are  four  particulars  to  be 
noted. 

1.  The  Godhead  subsists  in  three  persons.  The  names  of 
these  three  persons  are  the  Father,  the  Son,  and  the  Holy 
Ghost.  These  three  are  properly  called  persons,  because  in 
the  Scriptures  the  qualities  of  personality,  such  as  individ- 
uality, intelligence,  and  free  agency,  are  ascribed  alike  to 
these  three.  In  other  words,  self-consciousness  and  self- 
determination,  the  elements  of  personality,  are  applied  in  the 
Scriptures  equally  to  the  three  persons  of  the  Godhead. 
The  Father  stands  first  in  the  order  of  being  and  operation. 
Hence,  he  is  of  none,  neither  begotten  nor  proceeding.  Uni- 
formly he  is  spoken  of  as  first  in  order.  The  Son  always 
stands  second  in  order,  and  is  eternally  begotten  of  the 
Father.  He  is,  and  ever  has  been,  the  only-begotten  and 
well-beloved  Son  of  the  Father.     The  Holy  Ghost,  or  Spirit, 


60 


The  Presbyterian  Standards. 


Ill  ways  stands  third  in  order,  and  is  represented  as  eternally- 
proceeding  from  the  Father  and  the  Son,  for  he  is  called  alike 
the  Spirit  of  God,  and  the  Spirit  of  Christ.  On  account  of 
this  order  of  subsistence  and  operation,  they  are  called  the 
first,  the  second,  and  the  third  persons  of  the  Godhead. 
But  this  does  not  denote  that  there  is  any  inferiority  of 
essence,  or  any  limitation  of  attributes,  in  any  of  the  three 
persons.  It  is  only  meant  that  there  are  eternal  and  abiding 
relations  subsisting  between  the  three  persons,  in  the  indi- 
visible essence  of  the  Godhead. 

2.  The  second  point  relates  to  the  peculiar  property  per- 
taining to  each  person.  This  is  a  point  about  which  th»r 
theologians  say  very  much,  but  the  Standards  do  little  more 
than  state  the  fact,  as  is  done  in  the  Larger  Catechism. 
These  peisonal  properties  are  to  be  carefully  distinguiohed 
from  the  divine  attributes  already  described.  The  attributes 
qualify  either  the  essence,  or  the  modes  of  the  activity  of  the 
essence.  The  personal  properties  are  possessed  by  the  three 
persons,  and  modify  them  separately.  The  attributes  per- 
tain equally  to  all  the  persons,  while  the  properties  pertain 
only  to  each  of  the  several  persons  in  order.  This  distinc- 
tion must  always  be  kept  carefully  in  mind. 

First,  The  peculiar  property  of  the  Father  is  paternity,  or 
fatherhood.  The  term  is  here  to  be  taken  in  its  narrow 
sense,  as  expressing  the  relation  of  the  Father  to  the  Son, 
The  property  of  the  Father  is  to  beget  the  Son  eternally. 
This  does  not  imply  the  genesis  of  the  Son  in  time ;  it  ex- 
presses an  eternal  relation  between  the  first  and  second 
persons  in  the  Godhead,  whicli  relation  may  be  suitably 
represented  by  analogy  with  the  relation  subsisting  between 
a  father  and  a  son  among  men,  leaving  out  of  view  the  fact 
of  origin  in  time. 

Secondly,  The  peculiar  property  of  the  Son  is  filiation  or 
sonship.  Sonship  is  to  be  taken  here  in  its  special  sense,  as 
it  bears  upon  the  relation  of  the  Son  to  the  Father.     The 


The  Being,  Attributes,  and  Persons,  Etc. 


61 


Son  is  begotten  eternally,  which  simply  means  that  the  Son 
from  aU  eternity  sustains  that  relation  to  the  Father,  accord- 
ing to  which  the  person  of  the  second  person  is  constituted 
and  ever  abides,  time  not  being  taken  into  account  at  all. 
It  is  eternal  constitution  of  person,  and  not  temporal 
communication  of  essence,  which  should  be  made  prominent 
here. 

Thirdly,  The  peculiar  property  of  the  third  person  is 
procession  or  spiration.  This  means  that  from  eternity  the 
Holy  Ghost  holds  the  relation  of  one  proceeding  from  the 
Father  and  the  Son.  It  is  to  be  remembered  here  also  that 
this  relation  does  not  imply  a  beginning  in  time  of  the  third 
person.  It  is  rather  an  assertion  that  from  eternity  the  third 
person  sustains  a  certain  inner  constitutive  relation  to  the 
other  persons,  which  the  term  procession,  in  a  measure, 
denotes.  There  has  been  much  debate  between  the  Latin 
and  the  Greek  churches  as  to  whether  the  Spirit  proceeds 
eternally  from  the  Father  and  the  Son,  or  from  the  Father 
only.  This  is  the  chief  doctrinal  barrier  between  the  Eastern 
and  the  Western  churches  to-day.  Protestantism  has  fol- 
lowed the  opinion  of  the  Western  church,  and  holds  that  the 
Spirit  proceeds  eternally  from  the  Father  and  the  Son. 

3.  In  regard  to  the  proofs  for  the  fact  of  the  Trinity,  the 
Standards  in  the  Larger  Catechism  merely  state  the  head- 
ings of  the  proof  from  the  Scriptures.  In  a  large  measure 
this  proof  relates  to  the  divinity  of  the  second  peison  and  the 
personality  of  the  third  person,  for  the  personality  of  the 
second  and  divinity  of  the  third  have  scarcely  ever  been 
called  in  question.  The  complete  proof  of  the  Trinity  re- 
quires the  proof  of  the  true  deity  and  the  real  personality  of 
each  of  the  three  persons.  Omitting  special  points  of  proof 
which  are  peculiar  to  one  or  other  of  the  three  persons,  the 
following  heads  of  proof  are  common  to  all  the  persons,  and 
are  now  mentioned. 

First,  Divine  names  in  various  ways  are  applied  indiscrimi- 


62 


The  Presbyterian  Standards. 


i 


I 


nately  to  each  of  the  persons.  This  is  done  by  the  Scrip- 
tures in  such  a  way  is  to  indicate  the  true  deity  and  per- 
sonality of  each  of  the  persons.  In  the  Scriptures  names 
often  indicate  nature. 

Secondly^  Divine  attributes,  such  as  omniscience,  omni- 
presence, absohite  rectitude,  and  many  others  are  applied 
equally  to  the  three  persons.  This  is  done  in  such  a  way 
as  to  imply  community  of  essence  and  true  deity  in  each 
case. 

Thirdly y  Divine  works,  such  as  creation,  inspiration,  wo.  a.- 
ing  of  miracles  and  regeneration,  are  connected  with  the 
agency  of  each  of  the  persons,  and  this  again  involves  tnie 
deity  and  personal  agency. 

Fourthly,  Divine  worship  and  homage  are  to  be  given  to 
each  of  the  three  persons.  This  is  evident  from  the  terms 
of  the  apostolic  benediction,  and  of  the  formula  of  baptism. 
If  none  but  God  is  to  be  worshipped,  and  if  each  of  these 
three  persons  is  to  be  reverenced  as  God,  then  each  must  be 
truly  of  the  essence  of  deity. 

From  these  mere  heads  of  proof  it  is  very  evident  that 
essential  deity  and  true  personality  belong  to  each  of  the 
persons,  and  that  the  Father,  the  Son,  and  the  Holy  Ghost 
are  distinct  divine  persons.  This  is  the  doctrine  of  the 
Trinity  as  taught  in  the  Standards. 

4.  But  a  word  may  be  added  in  regard  to  the  modes  in 
which  the  three  persons  stand  related  to  the  divine  activity 
in  creation,  in  providence,  and  in  redemption.  In  general, 
it  may  be  said  that  the  Father  works  through  the  Son,  by 
the  Holy  Ghost.  Another  statement  is  to  the  effect  that  the 
Father  and  the  Son  operate  through  the  Holy  Spirit.  Still 
another  way  to  state  the  same  thing  is  to  say  that  in  all 
divine  acts  the  three  divine  persons  concur  and  agree.  This 
is  true  of  all  the  activities  of  the  Godhead,  but  especially  of 
those  which  pertain  to  redemption.  Therein  the  Father 
originates  the  great  and  gracious  plan  by  his  wisdom  and 


The  Being,  Attributes,  and  Persons,  Etc. 


63 


his  love.  Then  the  Son,  as  the  Mediator  of  the  covenant 
and  the  Redeemer  of  his  people,  works  out  its  conditions 
and  provides  its  benefits ;  and,  finally,  the  Holy  Spirit  brings 
sinful  men  into  the  personal  possession  of  these  benefits,  and 
so  he  becomes  the  executive  of  the  Godhead  in  the  souls  of 
men.  But  of  this  topic  no  further  expansion  can  now  be 
made. 


Up 


CHAPTER  V. 

THE  DEGRERS,  OR  GOD'S  ETERNAL  PLAN. 

Shoktek  Catechism,  7,  8;  Lakgek  CAJEonisM,  12-14;  Confession  of 

Faith,  III. 

THIS  chapter  leads  to  the  consideration  of  a  very  difficult 
set  of  topics,  and  has  to  deal  with  what  forms  one  of 
the  great  distinguishing  features  of  the  Westminster  Stand- 
ards. In  general,  the  doctrine  of  predestination  is  to  be  ex- 
plained, according  to  its  statement  in  the  Standards.  The 
Shorter  Catechism  at  this  point  states  the  general  doctrine 
of  the  decrees,  and  then,  in  connection  with  the  doctrines  of 
redemption  in  Christ,  it  sets  forth  the  subject  of  election. 
The  Larger  Catechism  does  the  same  thing,  though  not  quite 
so  distinctly.  In  this  celebrated  third  chapter  of  the  Con- 
fession, the  whole  doctrine  of  predestination,  together  with 
that  branch  of  it  termed  election,  is  fully  exhibited.  For 
purposes  of  compact  and  complete  statement  the  plan  of  the 
Confession  is  perhaps  best;  but  for  practical  purposes  of 
exposition  there  are  some  advantages  in  the  order  pursued 
in  the  Catechisms.  According  to  the  latter  plan  the  general 
doctrine  of  the  decrees,  or  God's  eternal  purpose,  would  be 
explained  at  this  point,  and  then,  in  connection  with  the  great 
redemptive  work  of  Christ,  election  as  a  branch  of  the  eternal 
plan  of  God  would  be  explained.  This  would  be  in  harmony 
with  the  true  order  of  the  factors  involved  in  the  purpose  to 
redeem,  according  to  the  view  of  that  order  held  by  generic 
Calvinism,  as  taught  in  the  Standards.  This  would  also 
avoid  even  any  appearance  of  the  supra-lapsarianism,  which 
has  sometimes  been  unjustly  charged  against  the  Confession, 
The  Confession  has  the  best  order  for  a  rigid  creed  state- 

64 


The  Decrees,  or  God's  Eternal  Plan. 


65 


%. 


ment,  while  that  of  the  Catechisms  is  no  doubt  the  best  for 
purposes  of  religious  instruction. 

I.  The  explanation  of  some  terms  involved  in  the  doctrine 
of  this  chapter  may  be  useful  at  the  outset.  In  this  discus- 
sion there  are  several  terms  which  are  often  used,  and  which 
it  may  be  of  advantage  to  have  explained  at  once.  This  is 
now  briefly  done  in  a  few  paragraphs. 

It  may  be  well  to  remark  that  the  term  decrees  used  in  the 
Standards  is  often  rather  misconstrued.  It  is  often  popu- 
larly taken  to  mean  some  sort  of  efficient  and  entirely 
sovereign  enactments,  which,  in  an  authoritative,  if  not  in  an 
entirely  arbitrary,  manner  determine  all  events  in  precisely 
the  same  way.  But  this  is  not  the  correct  meaning  of  the 
term,  and  the  term  itself  is  perhaps  not  the  best  one  that 
might  have  been  used.  The  idea  denoted  by  some  such  word 
as  purpose,  or  plan,  made  and  executed,  is  what  is  meant  by 
the  term  decrees  in  the  Standards.  In  this  there  cannot  be, 
in  the  nature  of  the  case,  anything  arbitrary  or  irrational. 
The  definition  in  the  Catechisms  in  a  measure  explains  the 
term  decrees  from  this  point  of  view,  and  so  relieves  the 
difficulty  to  a  certain  extent.  The  Shorter  Catechism  says 
that  the  decrees  are  God's  eternal  purpose,  and  the  Larger 
Catechism  describes  them  to  be  the  wise,  free  and  holy  acts 
of  the  counsel  of  God's  will.  This  signalizes  the  term  pur- 
pose, which  is  a  very  good  one  to  denote  what  is  here  meant. 
Perhaps  the  best  single  word  to  signify  what  is  intended  by 
the  term  decree,  is  the  simple  word,  plan.  According  to  this 
idea,  it  is  asserted  that  God  has  had  from  all  eternity  an  all- 
wise  and  intelligible  plan,  and  that  all  the  events  in  nature, 
in  providence  and  in  grace,  are  but  the  bringing  certainly 
into  effect  of  the  various  parts  of  this  all-embracing  plan. 
After  this  preliminary  remark,  the  terms  already  alluded  to 
may  be  explained. 

First,  Foreknowledge  is  a  term  often  used  in  these  discus- 
sions. It  expresses  the  fact  that  God,  in  the  exercise  of  his 
5 


66 


The  Presbyterian  Standards. 


wisdom  and  omniscience,  knows  always  and  at  all  times 
everything  which  is  to  come  to  pass.  Strictly  speaking  there 
is  nothing  future  for  him,  as  there  is  for  finite  minds,  so  that 
all  events  are  at  once  present  to  his  infinite  knowledge.  God 
knows  beforehand  all  events  in  their  relations,  and  with  their 
conditions,  so  that  there  can  be  nothing  entirely  contingent, 
as  a  matter  of  fact. 

Secondly^  Foreordination  is  a  general  term  which  is  used 
to  express  the  fact  that  the  divine  ordination  is  related  in 
some  way  or  other  to  all  that  happens.  The  word  reallj 
means  to  arrange  beforehand,  and  so  to  predispose  all  events 
and  their  conditions  in  such  a  way  that  all  shall  come  to  pass 
according  to  the  eternal  plan.  This  fact  pertains  alike  to 
the  sphere  of  the  natural  order  of  the  physical  universe,  and 
to  that  of  the  moral  order  of  the  divine  government  of  re- 
sponsible agents.  Foreknowledge  and  foreordination  are 
closely  related,  inasmuch  as  God  foreknows  events  because 
he  has  in  some  way  prearranged  the  happening  of  these 
events.  To  admit  foreknowledge  carries  foreordination 
with  it. 

Thirdly,  Predestination  is  still  a  stronger  word,  and  it 
needs  to  be  thoroughly  understood.  It  literally  means  to 
bound  or  limit,  and  so  to  fix  very  definitely  the  happening 
of  any  event.  Usually  it  stands  as  the  word  which  specially 
denotes  the  Calvinistic  views  upon  this  subject,  and  so  to 
express  the  plan  of  God  as  it  relates  to  the  acts  and  destiny 
of  moral  agents.  In  the  Standards  it  is  uniformly  applied  to 
the  case  of  the  elect,  but  never  to  that  of  the  non-elect.  The 
case  of  the  latter  is  always  denoted  by  the  term  ordination 
Predestinated  to  life  and  ordained  to  death  is  the  fixed  lan- 
guage of  the  Standards,  and  this  should  never  be  forgotten. 

Fourthlyy  Election  is  the  special  term  which,  with  abun- 
dant Scripture  warrant,  is  applied  to  the  heirs  of  salvation. 
The  word  means  selected,  designated,  or  chosen  out.  It  re- 
lates to  God's  gracious  plan  or  purpose  to  save  certain  per- 


I 


The  Decrees,  or  God's  Eternal  Plan. 


67 


sons  through  Jesus  Christ,  and  by  the  appointed  mepns. 
This  eternal  plan,  in  its  bearing  upon  those  who  are  finally 
saved,  must,  in  the  nature  of  the  case,  be  a  gracious  choice, 
and  an  efficacious  salvation  of  sinful  men.  This  is  a  very 
important  term,  and  great  care  should  be  taken  not  to  ex- 
plain away  its  true  scriptural  signification. 

Fifthly^  Eeprobation  is  the  strongest  word  used  in  the 
discussions  upon  this  great  subject.  At  the  very  outset  it  is 
proper  to  say  that  this  term,  often  so  severely  criticised,  does 
not  occur  in  the  Standards.  It  has  been  introduced  into 
theological  discussions  to  denote  the  divine  purpose  in  re- 
gard to  the  lost.  But  the  Standards  clearly  do  not  quite 
justify  the  use  sometimes  made  of  this  strong  word.  The 
Standards  simply  speak  of  the  non-elect  being  passed  by 
and  left  in  their  sin,  so  that  the  best  word  to  express  this 
fact  is  the  word  preterition,  or  passing-by.  The  non-elect 
are  passed  by  and  left  in  condemnation,  on  account  of  their 
sins.  This  word  is  certainly  a  much  better  one  than  repro- 
bation, and  the  latter,  let  it  never  be  forgotten,  is  not  found 
in  the  Standards.  But  this  explanation  of  terms  must  suffice 
for  the  present. 

II.  The  fundamental  fact  in  the  doctrine  of  the  decrees  is 
the  sovereignty  of  God  over  all  things.  It  is  needful  to  keep 
this  in  mind,  in  order  to  avoid  narrow  mechanical  views  of 
this  great  subject.  The  basal  fact  in  the  doctrine  of  the 
Standards  at  this  point  is  the  absolute  sovereignty  of  an 
omniscient,  omnipotent,  and  holy  God.  If  this  fact  be 
rightly  understood,  as  it  is  taught  in  the  Scriptures  and  set 
forth  in  the  Standards,  then  foreknowledge,  foreordination, 
and  predestination,  which  includes  election,  all  follow  as  a 
matter  of  course.  And,  further,  if  this  view  of  the  divine 
sovereignty  be  held  in  its  proper  scriptural  proportions,  the 
Calvinistic  view  will  appear  to  be  the  only  one  which  does 
justice  to  all  the  facts  in  the  case.  If  God  bo  before  all, 
over  all,  in  all  and  through  all  things,  and  if  by  him  all 


68 


The  Presbyterian  Standards. 


I 


things  exist  and  subsist,  then  his  absolute  direction  and  con- 
trol of  all  things,  each  according  to  the  nature  and  powers 
which  he  has  given  it,  must  be  admitted.  And  this  is  all 
that  predestination,  and  that  branch  of  it  known  as  election, 
means  ;  and  less  than  this  cannot  be  held  and  justice  be  done 
to  Scripture.  Emphasis,  therefore,  must  be  laid  upon  the 
fact  of  the  divine  sovereignty  in  the  intelligent  interpreta- 
tion of  the  third  chapter  of  the  Confession. 

III.  The  decrees,  or  eternal  purpose  of  God,  are  next  to 
be  explained  in  a  general  way.  The  Shorter  Catechism  ex- 
presses this  aspect  of  the  decrees  when  it  says  that  God  by 
his  eternal  purpose  foreordains  whatsoever  comes  to  pass. 
This,  in  briefest  form,  is  a  statement  of  the  general  scope  of 
the  eternal  purpose  of  God,  and  it  includes  several  particu- 
lars. 

1.  The  purpose,  or  plan,  is  eternal.  That  God  did  from 
all  eternity  ordain,  predestinate  or  elect,  is  the  language  of 
the  Standards.  This  means  that  God  ever  had  the  plan  in 
view  which  is  being  wrought  out  in  the  order  of  successive 
events,  and  his  decree  or  purpose  concerning  all  the  parts 
and  conditions  of  the  plan  is  eternal.  No  part  of  the  plan 
is  an  after-thought.  The  entire  plan  was  present  to  the 
infinite  wisdom  of  God  from  before  the  foundation  of  the 
world,  and  all  events  were  arranged  to  fall  out  in  time  just 
as  they  do.  The  plan  is  eternal,  while  its  execution  is  tem- 
poral. 

2.  The  eternal  plan  or  purpose  involved  in  the  decrees  is 
wise,  holy,  and  free.  All  the  parts  of  its  complex  frame  are 
wisely  adjusted  to  each  other.  The  means  and  ends,  the 
conditions  and  results,  the  causes  and  eifects,  are  all  fitted 
to  each  other  in  such  a  way  as  to  constitute  a  complex  and 
organized  whole.  So  far  as  God's  immediate,  or  direct  and 
efficient  agency  is  concerned,  it  is  holy.  The  plan  had  in  it 
no  evil  of  any  kind,  for  everything  was  pronounced  very 
good.     Sin  is  an  abnormal  factor  in  the  plan,  as  shall  be 


The  Decrees,  or  God's  Eternal  Plan. 


69 


I  con- 
owers 
is  all 
iction, 
3  done 
)n  the 
preta- 

lext  to 
3m  ex- 
rod  by 
>  pass. 
5ope  of 
articu- 

d  from 
lage  of 
plan  in 
^cessive 
parts 
16  plan 
to  the 
of  the 
ne  just 
is  tem- 

irees  is 
ime  are 
ds,  the 
11  fitted 
ex  and 
ect  and 
Eld  in  it 
3d  very 
jhall  be 


?< 
'?* 


seen  more  fully  in  another  chapter.  Then,  too,  in  framing 
the  purpose,  and  in  executing  it,  God  is  absolutely  free.  To 
decree,  or  purpose  to  create,  was  God's  free  choice.  He  was 
under  no  necessity  of  any  kind  in  the  case.  So,  also,  in  all 
the  events  of  providence  his  free  ordination  is  seen,  for 
nothing  happens  by  chance.  And  in  the  sphere  of  redemp- 
tion everything  is  of  God's  own  free  favor  and  choice,  for  the 
grace  and  good  pleasure  of  God  everywhere  appears  in  the 
salvation  of  sinful  men. 

3.  God's  eternal  purpose  is  unchangeable,  immutable,  and 
unconditioned.  These  three  words  are  grouped  together  to 
denote  several  general  features  of  the  eternal  purpose  of 
God.  That  God  has  unchangeably  ordained  whatsoever 
comes  to  pass  is  evident  from  Scripture,  and  from  the  nature 
of  the  case.  As  an  omnipotent  and  omniscient  sovereign  he 
does  not  change.  If  at  any  time  there  be  apparent  change 
in  the  relations  between  the  creator  and  the  creature,  the 
change  must  always  be  in  th*"  creature.  The  word  immut- 
able, used  in  the  Standards,  means  almost  the  same  thing 
as  unchangeable.  The  word  unconditioned  brings  in  a 
slightly  different  idea.  It  means  that  nothing  apart  from 
God  himself  moved  or  determined  him  in  forming  his  pur- 
pose or  eternal  plan.  While  God  knows  that  certain  things 
will  come  to  pass  upon  certain  conditions,  yet  these  condi- 
tions of  such  events  are  not  the  condition  of  the  purpose  of 
God  concerning  these  events.  Hence  God  has  not  purposed 
or  decreed  anything  simply  because  he  foresaw  it  as  future, 
or  because  he  perceived  that  it  would  happen  upon  certain 
conditions.  Thus  a  careful  distinction  must  be  made  between 
events  within  the  plan,  which  may  stand  related  as  condition 
and  result,  and  the  purpose  of  God  which  so  related  them  as 
itself  an  unconditioned  purpose.  As  related  to  the  divine 
purpose,  the  whole  plan  and  all  its  parts  are  unconditioned, 
while  as  related  to  each  other  the  several  parts  may  condi- 
tion one  another. 


T 


70 


The  Presbyterian  Standards. 


4.  Several  other  features  of  the  decrees  may  be  grouped 
under  a  fourth  head.  The  Standards  carefully  assert  that 
God  is  not  the  author  of  sin.  However  and  wherever  sin 
had  its  genesis,  it  was  neither  in  God,  nor  from  his  decree 
in  any  productive  or  efficient  way.  God  simply,  as  will  be 
seen  in  subsequent  chapters,  permits  sin,  and  at  the  same 
time  bounds  and  controls  it  for  his  wise  and  holy  ends,  even 
though  these  ends  be  inscrutable  to  men.  In  like  manner 
Ahe  free  agency  of  the  creature  is  not  impaired,  nor  in  vnj 
way  made  to  suffer  violence  by  the  purpose  of  God.  The 
decree  or  purpose,  viewed  as  a  mere  plan,  cannot  possibly 
affect  the  will  of  the  creature,  for  it  never  comes  into  contact 
with  it.  It  is  the  execution  of  the  decree,  if  anything,  which 
would  do  violence  to  the  will  of  the  creature.  But  in  this 
sphere  consciousness  very  clearly  testifies  that  men  are  free 
agents,  and  not  under  any  sort  of  necessity,  even  though  the 
acts  of  men  as  free  agents  effecting  the  divine  purpose  are 
in  themselves  certain.  And,  again,  the  reality  of  second 
causes,  with  their  dependent  efficiency,  is  not  destroyed,  but 
rather  established  by  the  eternal  purpose.  The  reason  of 
this  is  that  God's  plan  includes  means  and  ends  in  their 
relation  to  each  other,  so  that  both  are  alike  related  to  the 
divine  decree,  and  the  result  shall  surely  come  to  pass. 

5.  The  supreme  end  of  the  eternal  purpose,  plan,  or  decree 
is  to  manifest  the  glory  of  God.  The  Catechisms  both  say 
that  God  foreordained  all  things  for  his  own  glory.  The 
Confession  declares  that  it  is  for  the  manifestation  of  his 
glory,  the  glory  of  his  grace,  his  power,  and  his  justice  that 
the  purpose  of  God  was  formed  and  is  carried  out.  The 
good  of  the  creature,  whilst  a  result  which  foUows,  is  always 
subordinate  to  the  glory  of  God,  which  is  the  chief  end  to 
which  the  divine  purpose  always  has  reference. 

IV.  Go(^ "^  eternal  purpose  is  now  to  be  viewed  in  its 
special  or  more  limited  sense.  This  brings  up  the  teaching 
of  the  Standards  in  regard  to  the  nature  and  destiny  of 


The  Decrees,  or  God's  Eternal  Plan. 


71 


moral  agents,  such  as  men  and  angels,  in  relation  to,  or  as 
affected  by,  the  eternal  purpose  of  God.  This  leads  to  the 
subject  of  predestination,  in  its  bearing  upon  men  and  angels, 
and  this  requires  an  explanation  of  what  the  Standards  teach 
regarding  election  and  pretention.  In  making  this  explana- 
tion a  few  plain  statements  are  set  down  in  order. 

1.  As  to  the  use  of  the  terms  foreordination  and  predesti- 
nation, a  remark  of  importance  ought  to  be  made.  Predes- 
tination in  the  form  of  election  is  used  only  in  regard  to 
those  who  are  chosen  in  Christ  to  be  the  subjects  of  salva- 
tion. It  is  never  applied  to  the  non-elect,  who  die  impeni- 
tent and  are  finally  lost.  The  term  applied  uniformly  in  the 
Standards  to  the  latter  class  of  men  and  angels  is  foreordi- 
nation. They  are  foreordained  to  dishonor  and  wrath  for 
their  sin.  In  the  Shorter  Catechism  the  saved  among  men 
are  said  to  be  elected,  and  nothing  whatever  is  stated  re- 
garding the  lost.  In  the  Larger  Catechism  some  angels  are 
said  to  be  elected,  certain  men  chosen  to  eternal  life,  and  the 
lost  are  simply  passed  by  and  foreordained  to  their  destiny. 
The  Confession  distinctly  asserts  that  some  men  and  angels 
are  predestinated  unto  everlasting  Hfe,  and  some  are  fore- 
ordained unto  everlasting  death.  The  elect  are  predesti- 
nated, and  the  non-elect  are  foreordained.  This  is  the  fixed 
usage  of  the  language  of  the  Standards,  and  it  is  of  the 
utmost  importance  to  observe  this  usage  in  order  to  under- 
stand the  doctrine,  to  avoid  some  of  the  difficulties  in  the 
case,  and  to  ward  off.  certain  objections  made  against  it. 

2.  Again,  the  elect  are  always  said  to  be  chosen  in  Christ,  i 
while  the  non-elect  are  simply  said  to  be  left  in  their  sin. ' 
The  divine  purpose  in  election,  therefore,  is  not  an  arbi- 
trary choice,  even  if  it  is,  so  far  as  the  creature  is  concerned, 
entirely  unconditioned.  Believers  are  chosen  in  Christ,  and 
unto  holiness,  and  with  a  view  to  everlasting  life.  The 
Larger  Catechism  says  that  God  hath  in  Christ,  by  an  eternal 
and  immutable  purpose,  chosen  some  men  unto  eternal  life. 


72 


The  Presbyterian  Standards. 


The  Confession  says  that  God  before  the  foundation  of  the 
world  hath  chosen  in  hrist  those  who  are  predestinated 
unto  life.  So,  also,  the  purpose  of  pretention  is  not  an  arbi- 
trary decree  fixing  destiny  without  any  conditions  on  the 
part  of  those  who  are  passed  by.  The  sin  of  the  non-elect 
is  always  presented  as  the  ground  of  their  final  condemna- 
tion. The  Larger  Catechism  states  that  those  who  are 
passed  by  are  foreordained  to  dishonor  and  wrath  to  be  for 
their  sin  inflicted.  The  Confession  with  equal  distinctness 
makes  the  same  assertion,  when  it  says  that  those  of  man- 
kind who  are  passed  by,  God  has  ordained  them  to  dishonor 
and  wrath  for  their  sin,  to  the  praise  of  his  glorious  justice. 
The  elect  are  chosen  in  Christ  to  holiness  and  life,  while  the 
non-elect  are  ordained  to  death  for  their  sin.  This  is  a  point 
often  sorely  overlooked  by  many  of  those  who  reject  the 
teaching  of  the  Standards  upon  this  subject. 

3.  According  to  the  Standards,  the  ground  of  the  salvation 
of  the  elect,  and  that  of  the  doom  of  the  non- elect,  are  very 
different.  In  the  former  case  it  is  the  love,  the  free  favor  or 
good  pleasure  of  God,  or  the  unsearchable  counsel  of  his 
will.  The  Larger  Catechism  says  that  it  was  out  of  his 
mere  love,  and  for  the  praise  of  his  glorious  grace,  that  some 
men  and  angels  were  elected.  The  Confession  is  much  more 
explicit  at  this  point,  and  says,  negatively,  that  the  ground 
of  the  choice  of  the  elect  is  not  God's  foresight  of  their  faith 
and  good  works,  or  their  perseverance  therein,  nor  is  it 
anything  in  the  creature  that  forms  the  basis  of  the  electing 
purpose  of  God ;  and,  positively,  that  it  was  out  of  his  mere 
grace  and  love,  and  according  to  his  secret  counsel  and  good 
pleasure,  that  their  election  was  made  before  the  foundation 
of  the  world.  In  the  latter  case  the  ground  or  condition  of  the 
condemnation  of  the  non-elect  is  entirelv  different.  It  is  not 
merely  the  secret  counsel  and  good  pleasure  of  God  which 
grounds  the  passing-by  and  condemnation  of  the  non-elect.  It 
is  not  merely  the  fact  that  God  giveth  and  withholdeth  mercy 


The  Decrees,  or  God's  Eternal  Plan. 


73 


as  he  pleaseth  that  conditions  their  destiny.  It  is  the  sin  of  the 
non-elect,  and  their  continuance  therein,  which  is  the  funda- 
mental ground  of  their  condemnation.  This  is  simply  ordina- 
tion to  death  in  harmony  with  the  conditions  and  sanctions  of 
God's  moral  government,  for  they,  being  left  in  their  sin,  are 
treated  as  their  sin  deserves.  All  were  under  sin,  and  so,  guilty 
before  God.  Some  are  chosen  to  life,  others  are  passed  by 
and  left  in  their  sin.  The  ground  of  the  choice  is  grace, 
while  the  ground  of  the  passing-by  is  sin.  The  Standards 
must  not  be  misunderstood  at  this  point. 

4.  As  to  the  number  of  the  saved  and  of  the  lost,  the 
Standards  have  something  quite  definite  to  say.  This  is  a 
point,  also,  where  they  have  been  assailed  with  great  mis- 
apprehension of  the  real  import  of  their  meaning.  It  is 
necessary,  therefore,  to  explain  this  point  with  some  care. 
The  Confession  alone  speaks  upon  it.  It  says  that  these  men 
and  angels,  thus  predestinated  and  foreordained,  are  par- 
ticularly and  unchangeably  designed;  and  their  number  is 
so  certain  and  definite  that  it  cannot  be  either  increased  or 
diminished.  This  much-criticised  passage  gives  no  favor  to 
the  charge  sometimes  made,  to  the  effect  that  the  Standards 
teach  that  only  a  few  are  elected  and  shall  be  saved,  whilst 
the  vast  majority  of  men  and  angels  shall  be  lost.  The  real 
point  in  this  statement  does  not  lie  in  the  reference  to  the 
number  of  the  elect  and  non-elect  respectively,  but  it  relates 
to  the  certainty  of  the  destiny  of  each,  from  the  standpoint 
of  God's  eternal  purpose.  If  the  fact  be  certain  as  to  the 
final  estate  of  each  man  from  tlie  view-point  of  the  fore- 
knowledge and  foreordination  of  God,  then  the  statement  of 
the  Confession  is  the  only  possible  assertion  in  the  case.  If 
the  matter  be  viewed  from  the  standpoint  of  the  result  at  the 
day  of  judgment,  it  will  be  seen  that  the  number  of  the  saved 
and  of  the  lost  is  fixed.  That  this  result  is  not  of  chance, 
nor  even  fixed  by  the  choice  of  the  moral  agents  concerned, 
apart  from  the  divine  purpose,  is  evident.     Consequently, 


74 


The  Presbyterian  Standards. 


!  J 

I  i 


•mt 


II 


the  result,  whatever  it  be  as  to  the  number  saved  and  the 
number  lost,  was  intended  by  God,  and  provided  for  in  the 
purpose  of  election.  From  the  view-point  of  the  decree  of 
God,  or  the  divine  purpose  of  election,  the  statement  of  the 
Confession  is  the  only  possible  one  which  meets  the  facts  in 
the  case,  if  any  statement  at  all  is  made. 

6.  The  means  requisite  for  the  salvation  of  the  elect  are 
also  provided  for  and  included  in  the  eternal  purpose.  This 
is  a  fact  often  overlooked  in  the  interpretation  of  the  Cal- 
vinistic  doctrine.  In  the  Confession  alone  is  this  clearly 
brought  out,  when  it  says  that  as  God  hath  appointed  the 
elect  unto  glory,  so  he  hath,  by  the  eternal  and  most  free 
purpose  of  his  will,  foreordained  all  the  means  thereunto. 
This  being  the  case,  all  men  are  viewed  as  fallen  in  Adam, 
and  then  the  elect  of  the  fallen  race  are  chosen  in,  and  re- 
deemed by,  Christ,  effectually  called  and  enabled  to  believe 
in  Jesus  Christ,  by  the  working  of  the  Holy  Spirit  in  due 
season.  Those  who  are  thus  called,  regenerated,  and  be- 
lieve, are  justified,  adopted,  sanctifi.ed,  and  kept  by  the  power 
of  God  through  faith  unto  salvation.  All  these  steps,  as 
means  to  the  end,  are  included  in  the  purpose  to  save,  and 
in  due  time  these  means  are  made  effectual  according  to  the 
same  purpose,  which  secures  that  the  sinner  shall  be  made 
willing  in  the  day  of  divine  and  gracious  power.  It  natu- 
rally follows  that  none  others  are  redeemed,  called,  justified, 
adopted,  sanctified,  and  saved  but  the  elect  only.  This 
means  that  of  those  given  by  the  Father  to  the  Son  not  one 
is  lost,  and  that  all  who  are  thus  saved  were  so  given. 

6.  The  end  of  predestination  and  foreordination  is  the 
glory  of  God.  This  does  not  mean  that  his  essential  glory 
is  in  any  degree  enhanced,  but  it  implies  that  his  glory  is 
manifested  in  and  by  the  divine  purpose  of  election.  The 
elect,  in  their  final  salvation,  are  for  the  praise  of  his  glorious 
grace ;  and  the  non-elect,  in  their  final  condemnation,  are  for 
the  praise  of  his  glorious  justice.     The  supreme  end  of  the 


The  Decrees,  or  God's  Eternal  Plan. 


75 


eternal  purpose  is  the  glory  of  God,  the  Father,  the  Son,  and 
the  Holy  Ghost. 

7.  The  Confession  very  properly  utters  a  closing  word  of 
c*aution  in  regard  to  what  it  calls  the  high  mystery  of  pre- 
destination. It  is  a  doctrine  to  be  handled  with  care  and 
prudence.  For  the  sinner,  the  doctrine  has  no  practical 
ineaning  whatever.  The  only  way  by  which  a  sinner  can 
give  evidence  of  his  election  is  by  attending  to  the  revealed 
will  of  God,  and  by  embracing  the  oflfer  of  the  gospel,  that 
by  means  of  his  eflfectual  call  he  may  prove  his  eternal  elec- 
tion. Prior  to  this,  nor  in  any  other  way,  should  the  sinner 
ever  raise  the  question  of  his  election.  But  to  the  believer 
the  doctrine  becomes  a  matter  of  boundless  praise  to  God, 
and  of  humble  diligence  in  the  service  of  Christ.  When  the  ' 
believer  thinks,  as  he  may,  that  God  had  set  his  love  upon 
him  from  all  eternity,  and  in  time  wooed  him  from  sin  to  the 
feet  of  the  Saviour,  and  surely  keeps  and  guides  his  steps  all 
along  the  way  to  the  gates  of  glory,  then  will  his  faith  be 
made  stronger,  his  love  warmer,  and  his  zeal  in  the  service 
of  his  Master  increase  from  day  to  day.  The  believer,  there- 
fore, finds  comfort,  strength,  and  joy  in  the  doctrine. 


CHAPTER   VI. 

CREATION  AND  PROVIDENCE. 

SnoRTBR  Catkohism,  9-11;  Laroek  CATKcmisM,  15-18;  Conpesbion  os* 

Faith,  IV.- V. 

THIS  chapter  carries  the  exposition  forward  from  the 
decrees  to  their  execution,  from  the  eternal  purpose  to 
its  realization  in  time,  from  the  all-comprehensive  plan  to  its 
actual  coming  to  pass.  God  executes  his  decrees,  realizes 
his  purpose,  or  carries  out  his  plan  in  the  works  of  creation 
and  providence.  At  first  glance,  there  may  be  some  surprise 
felt  that  grace  or  redemption  is  not  also  mentioned  here,  but 
on  looking  into  the  Catechisras,  and  especially  the  Shorter, 
it  will  be  found  that  the  covenant  of  works  is  described  as  a 
special  act  of  providence,  which  God  exercised  toward  man 
in  the  estate  in  which  he  was  created.  In  some  respects  it 
might  have  been  better  to  have  said  that  God  executes  his 
decrees  in  the  works  of  creation,  providence,  and  redemp- 
tion, though  the  truths  taught  under  this  threefold  arrange- 
ment would  be  substantially  the  same.  In  this  exposition 
the  twofold  plan  of  the  Standards  will  be  followed,  and  it  is 
at  once  entered  on. 

I.  Creation  is  First  Considered. 

The  Shorter  Catechism  states  that  God  executes  his  de- 
crees in  the  works  of  creation  and  providence.  The  Larger 
Catechism  adds  that  this  is  done  according  to  God's  infalli- 
ble foreknowledge,  and  the  free  and  immutable  counsel  of  his 
own  will.  The  Confession  in  a  formal  way  devotes  a  chapter 
to  the  subject  of  creation,  and  one  to  that  of  providence. 
The  former  of  these  is  now  to  be  noticed. 

The  fact  of  creation  has  reference  to  the  origin  of  all  finite 
existing  things.  There  is  a  twofold  distinction  which  it  is 
necessary  to  keep  in  mind  in  this  whole  exposition.     This  is 

76 


Creation  and  Providence. 


77 


the  dh  ^ion  between  wliat  may  be  called  primary  and 
secour  ^reation.      The  former  has  reference  to  origin, 

strictly  ^^jeaking;  the  latter  to  formation,  or  organization. 
That  whicli  relates  to  origin  is  real  creation,  and  it  consists 
in  causing  something  to  be  where  nothing  was  before ;  and 
that  which  pertains  to  formation  relates  to  the  organization 
of  elements  already  existing  into  new  forms. 

Now  the  Standards,  though  they  do  not  formally  announce 
this  distinction,  do  keep  it  in  view  in  their  various  state- 
ments concerning  the  doctrine  of  creation.  Perhaps  it  may 
be  best  to  open  up  what  the  Standards  say  upon  this  subject 
by  arranging  their  teaching  under  two  general  heads,  the  one 
dealing  with  the  things  created,  and  the  other  with  the 
nature  of  the  divine  act  in  creating,  so  far  as  it  can  be 
understood, 

1.   The  Finite  Existing  Things  which  were  Created. 

(a),  The  world,  or  cosmos,  and  all  things  therein,  comes 
first.  This  includes  the  whole  frame  of  the  material  uni- 
verse, and  not  simply  the  earth,  which  is  the  abode  of  man. 
This  also  involves  the  origin  of  the  primal  elements  which 
true  creation  brings  into  being,  as  well  as  new  results  which 
secondary  creation  produces  in  orderly  form.  The  Confes- 
sion says  that  things  visible  and  invisible  were  created.  The 
term  visible  no  doubt  relates  to  the  material  or  substantial 
elements  of  the  universe,  and  the  word  invisible  was  likely 
intended  to  denote  the  invisible  forces  with  which  the  ele- 
ments were  endowed,  and  the  orderly  forms  according  to  which 
they  were  arranged.  Here,  too,  may  properly  be  included 
all  forms  of  life,  no  matter  what  view  is  taken  of  its  nature. 
The  term  invisible  might  also  embrace  the  souls  of  men  and 
also  the  angels,  but  it  is  doubtful  whether  the  framers  of  the 
Confession  so  intended.  The  main  idea,  no  doubt,  is  that  the 
whole  cosmos  of  matter,  force,  and  form  was  originated  by 
the  creative  act  of  God.  It  is  likely  that  angelic  beings 
existed  prior  to  the  material  universe. 


78 


The  Presbyterian  Standards. 


i 

1 


(h),  After  God  had  brought  into  existence,  either  by  pri- 
mary or  secondary  creation,  all  other  things,  he  created  man 
as  the  crowning  product  of  his  hand  upon  this  earth.  He  made 
the  race  to  consist  of  male  and  female,  and  endowed  them 
with  living,  reasonable,  and  immortal  souls.  This  statement 
cannot  be  easily  harmonized  with  the  theory  that  man  was, 
either  as  to  his  soul  or  body,  slowly  evolved  by  some  purely 
natural  process  from  some  lower  animal  form.  There  is 
evidently  a  genetic  difference  between  man  and  brute,  accord- 
ing to  the  Standards.  His  body  and  his  rational  and  im- 
mortal nature  are  alike  due  to  the  creative  power  of  God, 
either  directly  or  indirectly  exercised.  His  body  was  formed 
of  the  dust  of  the  ground,  and  God  breathed  into  his  nostrils 
the  breath  of  life,  and  he  thus  became  a  living  soul.  Then 
the  woman  was  made  of  the  rib  of  the  man,  as  the  LargT 
Catechism,  following  the  Scripture,  states. 

Further,  man  was  created  in  the  image  or  likeness  of  God. 
This  image  does  not  consist  in  mere  bodily  resemblance,  but 
in  spirituality  of  nature,  and  especially  in  knowledge,  right- 
eousness, and  true  holiness.  Hence  the  likeness  of  man  to 
God  consists  chiefly  in  possessing  a  mental,  moral,  and  reli- 
gious nature.  4.S  a  result  of  this,  man  was  created  with  the 
law  of  God  written  on  his  nature,  which  means  that  he  was 
made,  not  merely  in  a  state  of  negative  innocence  with  no 
bent  of  disposition  toward  God,  but  that  he  was  created  with 
original  righteousness  as  a  positive  possession  of  his  nature. 
He  was  also  created  with  ability  to  fulfil  the  moral  law,  and 
to  render  that  service  to  God  which  was  required  of  him. 
Perfect  obedience  to  the  law  under  which  he  was  placed  by 
virtue  of  his  creation  was  possible,  and  man's  fall  into  sin 
was  by  no  means  necessary.  He  was  also  endowed  with 
free  agency,  or  liberty  of  will,  so  that  whatever  he  did  was 
done  freely  and  without  compulsion  of  any  kind,  such  free- 
dom being  necessary  to  moral  responsibility.  Then,  having 
this  moral  freedom,  and  at  the  same  time  being  finite  and 


I  ill 


Creation  and  Providence. 


79 


not  confirmed  in  virtue,  his  will,  and  consequently  his  ac- 
tions and  moral  disposition,  was  subject  to  change,  and  so 
man  was  liable  to  fall  away  from  his  state  of  obedience  and 
rectitude. 

The  last  thing  mentioned  in  the  Standards  concerning  man 
at  this  stage  is  that  he  had  dominion  over  the  creatures. 
This  is  what  the  Scriptures  say,  and  it  is  in  accordance  with 
the  well-known  facts  in  the  case.  The  Confession  at  this 
point  hints  at  what  is  afterwards  described  as  the  covenant 
of  life  or  works,  but  as  this  topic  is  referred  to  later  on  in 
the  Confession,  and  is  definitely  treated  of  in  the  Catechisms 
at  a  subsequent  stage,  its  consideration  may  be  properly  de- 
ferred at  present. 

(c),  In  the  Larger  Catechism  special  mention  is  made  of 
the  fact  that  God  also  created  the  angels,  and  thf  t  this  was 
done  by  him  before  man  was  brought  into  being.  Angels 
were  created  as  spirits,  immortal,  holy,  excelling  in  know- 
ledge, of  mighty  power ;  and  it  is  added  that  the  purpose  of 
their  being  is  to  execute  the  commands  of  God,  and  to  praise 
his  great  and  holy  name.  Like  man,  the  angels  possessed 
moral  agency,  which  involves  freedom,  and  were  therefore 
subject  to  change.  It  may  be  properly  added  that  the  angels 
were  not  created  a  race,  or  species,  as  man  was.  Each 
angelic  being  was  a  separate  creation,  and  each  one  that  fell 
must  have  fallen  personally,  even  as  those  that  were  con- 
firmed in  holiness  must  have  experienced  personal  confirma- 
tion. This  will  be  seen  to  be  a  very  important  fact  when 
God's  covenants  with  man  come  to  be  considered.  Bace 
connection  is  a  fact  in  the  case  of  man,  but  it  does  not  exist 
in  that  of  the  angels.  This  race  connection  is  the  ground  of 
the  covenant  constitution  between  Adam  and  the  human 
race.  And  the  fact  of  the  incarnation  of  the  Son  of  God 
provides  the  basis  for  the  covenant  relation  which  subsists 
between  Christ  and  his  people. 

2.  The  nature  of  the  creative  activity  in  general  is  now  to 


If  i 


80 


The  Presbyterian  Standards. 


be  described.  This  topic  is,  of  course,  inherently  myste- 
rious, so  that  all  that  need  now  be  done  is  to  mention  some 
of  the  things  which  are  stated  in  the  Standards.  What  is 
here  referred  to  is  the  nature  of  the  genesis  of  finite  de- 
pendent existence.  It  relates  not  me^'ely  to  material  sub- 
stance and  physical  force,  or  even  to  forms  of  life,  but  also 
to  the  origin  of  spiritual  substance;  and  the  rational  and 
moral  endowment  of  responsible  personal  agents,  such  as 
men  and  angels.     Here  several  items  are  to  be  noted. 

(a),  The  divine  creative  act  produced  its  result  out  of 
nothing.  Thip  does  not  mean  that  nothing  was  the  some- 
thing out  of  which  the  finite  universe  was  made.  This  lan- 
guage merely  lays  stress  upon  the  fact  of  a  real  origin,  the 
genesis  of  something  de  novo.  It  simply  means  that  some- 
thing began  to  be  where  nothing  existed  before,  even  in 
elemental  form.  All  speculative  notions  of  matter  being 
eternal,  or  of  finite  substance  being  part  of  the  essence  of 
deity,  are  set  aside  by  the  teaching  of  the  Standards  upon 
this  subject. 

(J),  Next,  the  Standards  teach  that  the  world  was  made 
in  the  space  of  six  days.  Here  secondary  creation  comes 
chif  fiy  into  view,  and  the  way  in  which  the  result  of  primary 
ere  ition  in  chaotic  form  was  reduced  to  an  orderly  cosmic 
condition  during  a  period  of  six  days  is  described.  It  is  not 
necessary  to  discuss  at  length  the  meaning  of  the  term  days 
here  used.  The  term  found  in  the  Standards  is  precisely 
that  which  occurs  in  Scripture.  Hence,  if  the  word  used  in 
Scripture  is  not  inconsistent  with  the  idea  of  twenty-four  hours, 
or  that  of  a  long  period  of  time,  the  language  ol  the  Stan- 
dards cannot  be  out  of  harmony  with  either  idea.  There  is 
little  doubt  that  the  framers  of  the  Standards  meant  a  literal 
day  of  twenty-four  hours,  but  the  caution  of  the  teaching  on 
this  point  in  simply  reproducing  Scripture  is  worthy  of  all 
praise.  The  door  is  open  in  the  Standards  for  either  inter- 
pretation, and  the  utmost  care  should  be  taken  not  to  shut 


fslS 


bly  myste- 

tion  some 

What  is 

finite  de- 
;erial  suij- 
3,  but  also 
ional  and 
B,  such  as 
led. 

ult  out  of 
the  some- 

This  Ian- 
origin,  the 
that  some- 
3,  even  in 
tter  being 
essence  of 
ards  upon 

was  made 
ion  comes 
of  primary 
rly  cosmic 
It  is  not 
term  days 
precisely 
rd  used  in 
four  hours, 
the  Stan- 
There  is 
Qt  a  literal 
3aching  on 
rthy  of  all 
her  inter- 
3t  to  shut 


Creation  and  Providence. 


81 


that  door  at  the  bidding  of  a  scientific  theory  against  either 


view. 


(c),  The  agency  by  which  creation  was  effected  is  said  to 
have  been  the  word  of  God's  power  in  the  beginning.  The 
Confession,  with  great  scriptural  accuracy,  connects  creative 
power  and  agency  with  each  of  the  three  personj  of  the 
Trinity.  The  Father  and  the  Son  and  the  Holy  Ghost  are 
all  concerned  in  the  matter  of  creation.  The  order  of  ex(  u- 
iion  here  is  what  is  usually  found  ir.  the  outward  trinitarian 
operations.  The  Father  creates  through  the  Son  and  by  the 
Holy  Ghost.  In  other  words,  the  three  persons  concur  in 
all  creative  acts. 

(d),  The  nature  of  the  product  of  creation  was  all  very 
good.  It  was  without  defect  of  any  kind.  This  does  not 
imply  that  everything  had  reached  its  goil  of  absolute  per- 
fection, but  that  everything  was  rightly  fitted  for  its  place 
and  purpose.  Physical  disorder  did  not  exist,  nor  did  moral 
evil  at  first  pertain  to  the  results  of  the  creative  activity  of 
God,  so  that  it  cannot  be  in  any  sense  tho  product  of  divine 
origination.  The  purpose  of  creation,  it  need  otly  be  added, 
is  the  glory  of  God's  eternal  power,  wisdom  and  goodness. 
This  is  the  high  aim  which  the  Standard^^  always  set  for  the 
creative  acts  of  God,  and  in  like  manner  for  the  activity  of 
the  creature. 

Many  inferences  might  be  made  from  the  teaching  of  the 
Standards  regarding  creation.  It  is  clear  that  the  universe 
had  a  beginning,  even  as  to  its  elements,  so  that  matter 
cannot  be  eternal.  Spirit  is  prior  in  time  to  matter,  and 
hence  materialism  in  every  form  is  excluded.  The  result  of 
creation  is  the  origin  of  something  entirely  new,  and  hence 
pantheism  is  rejected,  as  it  also  is  by  the  fact  of  the  person- 
ality of  God.  It  is  evident,  too,  that  mere  natural  develop- 
ment cannot  explain  the  origin  and  intelligible  order  of  the 
universe ;  nor  can  it  be  maintained  that  man  is  the  gradual 
product  of  organic  evolution  from  some  brute  species.  The 
6 


82 


The  Presbyterian  Standards. 


m 

■ 

;  t 

11 

.  i 

I 

1 

■ 

reality  of  man's  moral  nature,  and  the  validity  of  God's 
moral  government,  are  both  clearly  involved  in  the  teaching 
of  the  Standards. 

II.  The  Doctrine  of  Divine  Providence. 

This  is  a  subject  of  much  importance  and  of  great  diffi- 
culty. Its  treatment  in  the  Standards  is  as  complete  and 
satisfactory  a  discussion  of  the  subject  as  is  to  be  found  any- 
where. The  Shorter  Catechism  defines  providence  as  God's 
most  holy,  wise,  and  powerful  preserving  and  governing  all 
his  creatures  and  all  their  actions.  The  Larger  Catechism 
expands  '.he  last  clause  by  saying  that  God  orders  his  crea- 
tures and  all  their  actions  to  his  own  glory;  and  it  also 
makes  special  allusion  to  God's  providence  with  respect  to 
the  angels.  Both  Catechisms  suggest  the  two  branches 
of  the  doctrine  of  providence  which  theologians  usually 
discuss.  These  are  known  as  "Preservation"  and  "Gov- 
ernment." The  Confession,  in  its  very  complete  statement 
of  the  doctrine  of  providence,  does  not  so  clearly  announce 
this  twofold  division,  although  it  virtually  implies  it.  Ac- 
cording to  the  Confession,  God  upholds,  directs,  disposes, 
and  governs  all  creatures,  actions,  and  things,  by  his  most 
wise  and  holy  providence,  according  to  his  infallible  fore- 
knowledge, and  the  free  and  immutable  counsel  of  his  own 
will.  This  is  a  very  complete  statement.  The  upholding  of 
this  passage  is  the  preserving  of  the  Catechisms;  and  the 
directing,  disposing,  and  governing  of  which  it  speaks  come 
naturally'under  the  Catechism  notion  of  government.  These 
two  heads  of  the  doctrine  are  to  be  now  explained. 

1.  Preservation  is  the  First  Branch  of  Providence. 

God,  who  created  all  things,  also  continues  to  preserve 
the  works  of  his  hands.  As  to  this  fact,  the  Standards  very 
plainly  assert  it,  so  that  all  deistical  theories  of  God's  rela- 
tion to  his  works  are  excluded.  Blind  chance  does  not  rule 
in  the  universe,  but  a  free  and  intelligent  preservation, 
which  is  not  of  the  nature  of  continuous  creation,  is  exer- 


Creation  and  Providence. 


83 


of   God's 
3  teaching 


;reat  diffi- 
iplete  and 
OTind  any- 
)  as  God's 
erning  all 
Catechism 
his  crea- 
,nd  it  also 
respect  to 
branches 
IS   usually 
nd  "Gov- 
statement 
announce 
)S  it.     Ac- 
disposes, 
his  most 
ible  fore- 
of  his  own 
holding  of 
and  the 
eaks  come 
at.    These 


preserve 
lards  very 
rod's  rela- 
s  not  rule 
)servation, 
n,  is  exer- 


cised over  all  things  by  the  same  God  who  made  them. 
God  is  immanent  in  all  his  works,  as  well  as  transcendent 
in  relation  to  them.  In  him  all  things  live,  move,  and 
have  their  being;  and  his  tender  mercies  are  over  all  his 
works. 

This  preserving  and  upholding  extends  to  all  God's  crea- 
tures, and  to  all  their  actions.  Inanimate  creation  and  all 
forms  of  organic  life  are  not  only  upheld  in  being  by  him, 
but  maintained  in  the  exercise  of  all  the  powers  which  God 
may  have  given  to  each.  All  free  moral  agents,  such  as  men 
and  angels,  are  also  preserved  by  God's  providence,  and  are 
thereby  sustained,  directed,  and  disposed,  in  accordance  with 
the  free,  rational,  moral  nature  which  each  possesses.  And 
the  same  preservation  pervades  the  sphere  of  grace,  and  by 
means  of  it  believers  and  the  church  are  securely  pre- 
served. Nothing  is  too  great  to  be  above  divine  direc- 
tion, and  nothing  is  too  small  to  be  beneath  God's  pieserving 
care.  He  numbers  the  sp arrows  as  they  fall,  and  couni  the 
hairs  on  the  heads  of  the  children  of  men.  God  pre- 
serveth  man  and  beast.  This  is  a  very  important  branch 
of  the  doctrine  to  keep  in  mind  at  the  present  day,  when 
the  tendency  of  certain  modern  types  of  science  and  phil- 
osophy is  to  put  God  as  far  as  possible  in  the  background  of 
his  works. 

2.  Ooverwrnent  is  the  Other  Bi'anch  of  Providence. 

It  is  under  this  branch  of  the  doctrine  of  divine  provi- 
dence that  the  chief  difficulties  lie.  The  contents  of  the 
Standards  at  this  point  must,  therefore,  be  explained  with 
some  care.  A  bold  mechanical  philosophy  assails  the  doc- 
trine at  this  juncture,  and  some  theologians  are  in  danger  of 
conceding  too  much  to  this  philosophy.  The  following  par- 
ticulars are  of  value  here . 

(a),  The  D^ture  of  God's  government  is  first  stated.  The 
Standards  affirm  that  it  is  holy,  so  that  there  can  be  no  ele- 
ment of  evil  in  it.     It  is  also  a  wise  government,  for  under  it 


84 


The  Presbyterian  Standards. 


(   '5 


there  is  a  wise  adaptation  of  means  to  ends,  of  conditions  to 
results,  and  of  causes  to  effects.  All  this  adaptation  serves 
to  bring  to  pass  what  God  has  ordained,  so  that  all  things 
happen  under  God's  hand,  and  not  by  chance.  Further,  it 
is  a  powerful  government,  so  that  whatsoever  God  pleases 
comes  to  pass  under  his  almighty  hand. 

(J),  The  ground  or  basis  of  this  government  is  next  to  be 
stated.  It  rests  upon  God's  infallible  foreknowledge,  and 
the  free  and  immutable  counsel  of  his  will.  God  sees  the 
end  from  the  beginning,  and  he  is  able,  therefore,  to  govern 
all  things  with  certainty  and  wisdom.  In  the  fact  of  the  di- 
vine foreknowledge  certainty  is  provided  for,  inasmuch  as 
future  events  can  only  be  known  as  certain  by  assuming  that 
they  are  under  the  ordaining  government  of  a  wise  and  pow- 
erful God.  Hence,  if  God  foreknows  all  things,  it  is  because 
he  has  ordained  all  things,  and  is  effectively  governing  all 
that  comes  to  pass. 

(c).  Then  the  end  of  the  government  which  God  exercises 
over  his  creatures  and  all  their  actions  is  his  own  glory. 
The  Confession  says  that  it  is  for  the  praise  of  the  glory  of 
his  wisdom,  power,  justice,  goodness,  and  mercy.  This  is  a 
very  suggestive  statement,  and  it  emphasizes  the  fact  again 
that  the  glory  of  God  is  his  chief  end  in  tho  works  of  crea- 
tion, providence,  and  redemption.  For  the  manifestation  of 
his  glory  he  created  the  universe ;  in  governing  it  he  con- 
tinues to  manifest  his  glory ;  and  in  redeeming  those  who 
are  the  heirs  of  everlasting  life  he  specially  shows  forth  his 
glory. 

(c?),  The  mode  of  tbe  divine  government  is  also  exhibited 
in  a  vaiiety  of  connections  in  the  Confession.  The  chief 
particulars  tre  now  set  down  in  order. 

Though,  as  has  boen  seen  in  connection  with  the  fore- 
knowledge and  ordination  of  God,  all  things  that  come  to 
pass  happen  certainly,  or,  as  the  Confession  says,  immutably 
and  infallibly,  yet  the  same  providence  which,  in  the  form 


Cbeation  and  Providence. 


85 


itions  to 
n  serves 
11  tilings 
irther,  it 
I  pleases 

xt  to  be 
ige,  and 
sees  the 
o  govern 
if  the  di- 
imuch  as 
aing  that 
md  pow- 
3  because 
lining  all 


exercises 
n  glory, 
glory  of 

This  is  a 

ict  again 
of  crea- 
tation  of 
he  con- 

Lose  who 
forth  his 

exhibited 
?he  chief 

he  fore- 
como  to 
imutably 
the  form 


of  divine  government,  brings  these  things  to  pass  with  abso- 
lute certainty,  also  causes  them  to  happen  in  harmony  with 
the  nature  and  powers  of  the  things,  creatures,  or  actions 
concerned.  Hence,  second  causes,  with  their  dependent  and 
constituted  efficiency,  are  called  into  play.  These  second 
causes  operate  under  God's  hand,  and  according  to  their 
several  natures  and  original  endowments.  Hence,  in  the 
sphere  of  physical  nature  these  causes  operate  according  to 
the  law  of  necessity,  and  the  divine  government  is  exercised 
in  harmony  therewith.  In  the  case  where  one  event  is  con- 
dititned  upon  another,  as,  for  example,  the  rising  of  the  sun 
with  the  revolution  of  the  earth  upon  its  axis,  or  the  saving 
of  tl  9  ship's  crew  with  Paul  in  the  shipwreck  if  they  re- 
main(id  on  board,  the  event,  though  certain,  is  yet  relatively 
contingent ;  but  the  government  of  God  in  the  case  extends 
to  both  the  condition  and  the  result. 

In  the  case  of  the  actions  of  free  moral  agents,  their 
actions,  as  events,  happen  or  come  to  pass  in  conformity  with 
the  laws  of  the  nature  of  such  agents.  Hence,  while  all 
volitions  and  acts  of  free  agents  are,  as  a  matter  of  fact,  cer- 
tain, though  not  necessary,  yet  God's  providential  govern- 
ment extends  over  all  the  acts  of  free  agents.  From  the 
divine  side  they  are  certain,  because  God  governs  them,  and 
from  the  side  of  the  free  agent  their  production  is  con- 
sciously free. 

SGCondly,  In  thus  governing,  God  usually  uses  means  in  his 
ordinary  providential  procedure,  yet  he  is  not  so  bound  by 
such  means  as  to  be  compelled  always  to  resort  to  their  use. 
As  an  absolute  sovereign,  he  is  free  to  work  without,  above, 
or  against  means  at  his  pleasure.  This  allows  a  proper  place 
for  the  :ntroduction  and  operation  of  the  extraordinary  or 
supernatural  activities  of  God  in  any  sphere  of  his  provi- 
dential government.  This  statement  of  the  Standards  pro- 
vides a  place  for  special  divine  revelation,  for  the  miracle, 
for  answer  to  prayer,  and  for  the  experiences  of  divine  grace 


J-  ■„■■  ,pt* 


ili 


I  4 


86 


The  Presbyterian  Standards. 


in  the  soul.  Hence,  God  is  not  bound  by  the  order  of  nature 
which  he  has  constituted,  but  is  free  to  intervene,  and  in  any- 
way deemed  proper  to  modify  that  order  by  his  providential 
government.  This  is  the  secure  philosophical  basis  of  the 
supernatural  activities  of  God. 

Thirdly,  God's  providential  government  in  respect  to  sin 
is  also  to  be  explained.  Here  there  is  a  profound  mystery 
in  regard  to  which  the  Standards  speak  with  rerPdrkable 
caution.  The  Confession  says  that  the  power,  wisdom,  and 
goodness  of  God  are  so  manifested  in  providence  that  they 
extend  themselves  to  the  first  fall  of  man,  and  also  to  all 
other  sins  of  men  and  angels.  This  is  a  plain  assertion  that 
even  sinful  and  sinning  moral  agents  are  under  the  provi- 
dential government  of  God.  As  to  the  mode  of  this  govern- 
ment, the  Confession  teaches,  negatively,  that  it  is  not  a  bare 
permission  by  which  God  has  simply  allowed  sin  to  come 
into  his  domain.  He  does  permit  sin  in  the  sense  that  he 
neither  produces  nor  hinders  it;  but  he  also  bounds  the 
operations  of  sin  by  his  wise  and  powerful  providence,  and 
he  so  orders  and  governs  the  sinful  acts  of  moral  agents  that 
they  are  made  to  minister  to  his  own  holy  ends.  Thus,  posi- 
tively, God  by  his  providential  government  permits  and  yet 
so  controls  sin,  that  the  sinfulness  always  pertains  to  the 
creature  and  proceeds  from  him,  and  never  from  God,  who 
cannot  be  the  author  or  approver  of  sin. 

Fourthly,  The  relation  of  the  government  of  God  to  his 
church  and  people  deserves  brief  remark.  In  a  special  sense 
God  takes  care  of  his  church,  and  by  his  providence  disposes 
all  things  for  its  good  and  his  own  glory.  In  regard  to  his 
people  the  Confession  teaches  that  God  may  leave  them  to 
manifold  temptations,  and  to  the  evil  of  their  own  hearts,  for 
some  wise  and  gracious  end.  This  may  be  partly  to  chastise 
them  for  their  former  sins,  or  to  reveal  to  them  the  evil  and 
deceit  of  their  own  hearts,  or  partly  to  humble  his  children, 
and  so  lead  them  to  walk  more  closely  with  God,  and  to 


Creation  and  Providence. 


87 


)f  nature 
id  in  any 
vidential 
is  of  the 

)ct  to  sin 
mystery 
[Tdrkable 
iom,  and 
;hat  they 
so  to  all 
tion  that 
le  provi- 
3  govern- 
ot  a  bare 
to  come 
6  that  he 
ands  the 
mce,  and 
ents  that 
lus,  posi- 
i  and  yet 
IS  to  the 
jod,  who 

>d  to  his 
ial  sense 
disposes 
rd  to  his 

them  to 
earts,  for 

chastise 

evil  and 
children, 

,  and  to 


cause  them  to  exercise  dependence  and  watchfulness,  that 
they  may  not  fall  again  into  sin.  In  this  connection  the 
solution  of  many  of  the  perplexing  problems  of  religious 
experience  may  be  found.  It  is  the  paternal  discipline  of 
the  Father  scourging  every  son  whom  he  receiveth. 

Fifthly,  The  effects  of  God's  providential  government 
upon  wicked  and  ungodly  men  is  alluded  to  in  a  comprehen- 
sive and  important  section  of  the  Confession.  In  respect  to 
such  men  God  is  a  righteous  judge,  and  his  government  in 
their  case  is  judicial.  As  punishment  for  former  sins,  God 
may  blind  the  mind  and  harden  the  heart  of  the  sinful  moral 
agent.  He  may  also  withhold  grace,  and  withdraw  gifts,  for 
all  grace  and  every  gift  depends  upon  his  good  pleasure. 
The  result  of  this  procedure  is  to  expose  them  more  than 
ever  to  the  evil  of  their  own  hearts,  to  the  temptations  of  the 
world,  and  to  the  power  of  Satan.  The  consequence  is  that 
they  harden  themselves  more  and  more.  Even  the  same 
conditions  which,  with  grace  and  divine  favor,  would  soften 
and  sanctify  the  heart,  will  produce  hardening  when  grace 
is  withheld  and  God's  judicial  displeasure  incurred.  This 
is  a  solemn  fact  sot  forth  in  the  Scriptures,  and  often  sadly 
confirmed  by  the  experience  of  men. 

Sixthly,  A  single  brief  paragraph  remains  to  be  added  in 
regard  to  what  thQ  Larger  Catechism  says  about  God's  provi- 
dence in  reference  to  the  angels.  Under  his  inscrutable 
providence,  God  permitted  some  of  the  angels  to  fall  wilfully 
and  irrecoverably  into  sin,  and  so  to  come  under  condemna- 
tion. Yet  even  their  sin  he  limits  and  orders  for  his  own 
glory.  The  rest  of  the  angels  he  has  been  pleased  to  estab- 
Ush  in  holiness,  and  he  also  employs  them  at  his  pleasure  in 
carrying  forward  his  purposes  of  power,  mercy  and  justice. 
His  angels  do  his  pleasure,  and  are  ministering  spirits  to  the 
heirs  of  salvation. 

This  concludes  what  the  Standards  teach  in  reference  to 
the  great  topics  of  creation  and  providence.     In  the  Cate- 


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88 


The  Presbyterian  Standards. 


chisms,  as  already  mentioned,  the  sad  fact  of  the  fall  of  man 
into  sin  and  guilt,  and  in  a  sense  the  wholo  economy  of  re- 
demption, is  construed  under  the  scope  of  providence.  But 
the  Confession  does  not  so  strictly  follow  this  arrangement. 
The  next  chapter  proceeds  to  explain  the  first  covenant  con- 
stitution made  with  man. 


Mi 


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If 


MX 


CHAPTER  VII. 

THE  COVENANT  OF  WORKS,  OR  OF  LIFE. 

Shoktkk  Catechism,  12,  13;   Larger  Catechism,  30,  21;  Confession 

OF  Faith,  VI.,  VII. 

IN  this  chapter  profound  questions  connected  with  God's 
moral  government  arise.  Here,  too,  the  dawn  of  that 
bright  day  of  grace  which  God  was  preparing  for  the  dark- 
ness of  man's  sin  appears,  for  even  the  covenant  of  works, 
legal  as  it  at  first  sight  appears  to  be,  is  essentially  gracious 
in  its  nature.  The  Catechisms  describe  the  covenant  of 
works  as  a  special  act  of  the  providence  of  God  ;  and,  as  the 
covenant  of  grace  is  founded  on  the  ruins  of  that  of  works, 
the  whole  scope  of  sin  and  redemption  may  be  regarded  as 
phases  of  God's  providential  dealings  with  the  children  of 
men.  Three  topics  are  to  be  explained  in  this  chapter. 
These  are  the  original  state  of  man  and  his  relation  to  God, 
the  covenant  of  works  or  of  life,  and  the  sad  failure  of  that 
gracious  arrangement.  On  each  of  these  the  Standards 
have  something  to  say,  and  what  ^hey  say  is  now  to  be 
explained. 

I.  Man's  Original  State  and  Relation.  "'    Ood. 

The  original  moral  state  of  man,  and  his  relation  to  God 
at  the  instant  of  his  creation,  and  prior  to  the  institution  of 
the  covenant  of  life  with  him,  first  come  to  view.  Man  is 
now  to  be  considered  under  the  conditions  of  pure  moral 
government  apart  entirely  from  all  reference  to  any  sort  of 
covenant  arrangement.  What  view  of  man  in  this  primitive, 
pre-covenant  state  do  the  Standards  present?  The  Confes- 
sion does  not  clearly  distinguish  between  this  and  the  cove- 
nant state,  and  curiously  enough  it  treats  of  the  fall  and  of 
sin  before  it  sets  forth  the  covenant  relations,  and  when  it 
does  set  them  forth  it  presents  both  covenants  side  by  side. 

89 


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II 


00 


The  Presbyterian  Standards. 


The  Shorter  Catechism  lays  stress  upon  the  covenant  rela- 
tion, but  says  nothing  definite  about  the  pre-covenant  state. 
The  Larger  Catechism  has  a  good  deal  to  say  about  this 
prior  state  of  man,  as  well  as  of  the  covenant  of  works  and 
its  failure  in  the  fall  of  Adam.  The  following  particulars 
are  to  be  considered  here. 

1.  The  circumstances  of  man's  primitive  condition  are  of 
some  interest.  Touching  this  the  Larger  Catechism  follows 
the  narrative  in  Genesis  very  closely.  Man  at  first  was 
placed  in  what  is  called  Paradise,  which  consisted  in  what  is 
known  as  the  garden  of  Eden.  His  pleasant  task  there  wlis 
to  till  and  dress  the  garden,  and  so  to  keep  it  in  order.  How 
delightful  this  task  must  have  been,  and  how  beautiful  the 
garden  as  it  was  thus  kept  in  that  happy  sinless  era  prior  to 
the  cursing  of  the  ground  for  man's  sake ! 

Man  was  also  given  full  liberty  to  eat  of  all  the  fruits  of 
the  earth,  for  at  first  there  seems  to  have  been  no  prohibi- 
tion such  as  the  subsequent  covenant  presented.  It  is  also 
probable  that  in  this  early  age  man  used  vegetable  diet  only, 
and  that  animal  food  was  not  taken  at  all  till  a  later  period. 
And  over  the  lower  animal  creation  God  gave  man  dominion ; 
and  thus,  as  king  of  all  created  things  on  earth,  man  is  re- 
presented as  naming  the  animals,  and  the  animals  in  turn  are 
seen  to  be  subject  to  him.  Man  and  beast  dwelt  together  in 
unity  and  peace  in  that  joyous  and  happy  Edenic  state. 

Then  marriage  was  also  instituted,  so  that  Adam  and  Eve 
were  husband  and  wife  in  their  primitive  condition.  They 
were  to  be  helpmeets  to  each  other,  and  all  that  true  joy  and 
support  which  the  marriage  relation  would  afford  in  a  sinless 
state  was  no  doubt  theirs.  In  this  way  the  ideal  home  and 
family  were  constituted  among  men.  In  addition,  the  Sab- 
bath, as  a  day  of  rest  and  as  a  season  for  worship,  was  ap- 
pointed. By  this  means  the  great  creation  process  was  kept 
in  memory,  and  special  opportunity  given  to  man  for  com- 
munion with  God.     For  this  communion  no  mediator  would 


The  Covenant  of  Works  or  of  Life. 


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be  needed  in  this  holy,  unfallen  state,  for  therein  man  would 
have  direct  access  to  his  Maker. 

2.  Man's  nature  in  this  primitive  state  is  now  to  be  further 
explained.  Already,  in  the  preceding  chapter,  some  things 
have  been  said  touching  this  point,  so  that  further  remark 
may  be  quite  brief.  Man  in  this  state  was  possessed  of  a 
completely  endowed  mental,  moral,  and  religious  nature. 
God's  law  was,  so  to  speak,  written  in  his  heart,  so  that  he 
had  thereby  an  immediate  knowledge  of  that  law  in  relation 
to  the  divine  moral  government  under  which  he,  by  the  very 
fact  of  his  creation,  was  placed.  Hence,  man  had  not  to 
await  instruction  and  experience  in  order  to  constitute  him 
an  intelligent,  moral,  and  religious  being.  And  in  this  con- 
nection it  is  worth  while  remarking  that  man  in  this  primitive 
stage  of  his  career  was  not  a  primeval  savage.  The  bibli- 
cal account,  which  is  reproduced  in  the  Standards,  entirely 
forbids  the  acceptance  of  some  of  those  modern  theories  of 
primitive  savagism,  which  are  quite  popular  in  certain  cul- 
tured circles  at  the  present  day.  While  not  in  possession  of 
all  that  knowledge  of  the  arts  and  sciences  which  is  involved 
in  modern  civilization,  yet  man  was  evidently  in  the  enjoy- 
ment of  a  high  degree  of  mental  power,  of  a  well-defined 
measure  of  moral  culture,  and  of  a  decided  religious  attain- 
ment.    This  position  must  be  firmly  held. 

3.  Man's  moral  endowment  and  ability  are  also  to  be  ex- 
plained. This,  too,  was  touched  upon  in  the  last  chapter,  so 
that  only  a  remark  or  two  need  now  be  added.  Made  in  the 
image  of  God,  man  had  kinship  with  his  Maker,  and  was 
qualified  to  know  and  serve  him.  By  this  fact  man  was 
lifted  high  above  the  brute,  and  was  made  a  little  lower  than 
the  angels.  Man  also  possessed  what  is  known  as  original 
righteousness.  This  righteousness  was  con-created,  and  was 
part  of  his  original  constitution,  just  as  much  as  his  mental 
and  moral  endowment.  The  Romish  view,  that  original 
righteousness  was  a  gracious  gift  bestowed  upon  man  some- 


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time  after  his  creation,  and  so  not  an  inherent  quality  of  his 
Tiature,  is  rcjcctGcl  by  the  teuchlug  of  the  Standards.  With 
a  nature  thus  endowed  and  equipped  in  the  knowledge  of  the 
will  of  his  Maker,  man  had  entire  ability  to  do  all  that  God 
required  of  him  in  the  way  of  moral  obedience  and  religious 
service.  It  was  in  his  power,  therefore,  to  keep  perfectly  the 
law  of  Gcd,  in  the  proper  exercise  of  his  moral  nature  and 
ability.  Thus  was  man  qualified  to  stand  perpetually  in  the 
favor  of  God,  though  as  free  and  finite  he  was  mutable  and 
subject  to  fail  in  his  obedience,  and  fall  away  from  the  divine 
favor. 

4.  The  condition  of  securing  the  divine  favor,  and  of  ob- 
taining eternal  life  in  this  pre-covenant  state  must  also  be 
understood.  This  is  a  point  of  some  importance,  f^ppecially 
in  enabling  one  to  understand  the  nature  and  benefitc  of  the 
covenant  constitution.  In  the  pre-covenant  state  man  was, 
as  has  been  shown,  under  pure  moral  government.  God 
was  moral  ruler  and  man  was  moral  subject.  Personal,  per- 
fect, and  perpetual  obedience  was  required  on  the  part  of 
man.  Had  many  men  appeared  on  the  earth  under  this 
relationship,  each  one  for  himself  would  have  had  to  stand, 
and  on  purely  moral  grounds  win  life  and  divine  favor  by 
personal  obedience  or  good  works.  A  single  disobedience 
would  bring  the  man  into  condemnation,  and  from  this  he 
would  have  no  possible  way  of  escape.  Each  man,  too, 
would  stand  or  fall  for  himself,  and  the  standing  or  the  fall- 
ing of  any  particular  man  would  not  affect  the  legal  status  of 
Itis  posterity  in  the  least,  or  bring  them  any  imputed  benefit 
or  disability.  It  is  easy  to  see  that  under  this  relationship 
mutable  man  would  surely  find  his  standing  before  God  far 
from  secure.  Some  might  stand  and  others  might  fall,  and 
there  would  be  no  adequ  te  ground  upon  which  any  one 
could  be  confirmed  in  holiness  and  the  favor  of  God.  Above 
all,  there  would  be  no  possible  remedy  for  the  sin  of  those 
who  were  disobedient.  At  this  point  the  gracious  nature  of 
the  covenant  of  works  is  evident. 


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The  Covenant  of  Works  or  of  Life. 


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II.  77ie  Covenant  of  Works,  or  of  Life. 

The  Catechisms  speak  very  plainly  of  this  first  or  legal 
covenant,  but  the  Confession  alludes  with  brevity  to  this 
covenant,  as  a  sort  of  introduction  to  what  it  has  to  say  at 
length  about  the  covenant  of  grace,  or  the  second  covenant. 
All  that  the  Standards  have  to  say  upon  this  important  topic 
will  now  be  gathered  together  in  the  statements  of  this  sec- 
tion. Tht;  covenant  relation  is  called  by  difierent  names  in 
the  Standards.  The  Catechisms  describe  it  as  a  covenant  of 
life.  The  Confession  terms  it  a  covenant  of  works,  and  also 
describes  it  as  a  command  not  to  eat  of  the  tree  of  the 
knowledge  of  good  and  evil.  It  is  sometimes  known  as  the 
legal  covenant,  to  distinguish  it  from  the  evangelical  cove- 
nant of  the  New  Testament.  All  these  terms  of  description 
denote  difi'erent  aspects  of  the  new  relation  into  which  God 
entered  with  man.  This  new  relation  is  known  as  the  cove- 
nant relation,  and  the  first  form  of  it  is  that  known  as  the 
covenant  of  works.  This  consists  essentially  in  the  fact  that 
God  made  certain  promises  upon  certain  conditions,  and 
attached  certain  sanctions  to  the  promises.  This  is  the 
essence  of  the  covenant  idea. 

1.  The  covenant  relation,  even  in  its  first  form,  was  gracious 
in  its  nature.  While  its  condition  was  legal  and  required 
obedience,  still  the  constitution  itself  and  the  result  which  it 
aimed  to  secure  were  gracious.  The  Confession  emphasizes 
this  by  pointing  to  the  fact  that  there  is  a  vast  distance 
between  God  the  Creator  and  man  the  creature.  This  dis- 
tance is  so  great,  and  the  demands  of  God's  moral  govern- 
ment are  so  exact,  that  although  as  reasonable  creatures  men 
did  render  perfect  and  constant  personal  obedience,  they 
could  never  have  any  fruition  of  God.  This  simply  means 
that  men  under  pure  moral  government  could  never  acquire 
any  merit  beyond  that  involved  in  meeting  the  strict  demands 
of  the  perfect  moral  law  of  God ;  and  men  all  the  while  under 
pure  moral  government  would  be  servants,  rendering  a  legal 


•w* 


94 


The  Presbyterian  Standards. 


obedience,  and  not  sons  established  in  the  favor  of  God,  and 
©njoying  the  blessedness  v/hich  was  to  be  secured  through 
the  covenant  relation.  To  secure  for  man  such  benefits,  a 
voluntary  condescension  on  God's  part  was  necessary,  which 
would  transpose  the  status  of  pure  moral  servitude  into  that 
of  covenant  merit  and  reward.  This  condescension,  which 
was  voluntary  and  gracious,  God  has  been  pleased  to  express 
by  way  of  a  covenant,  and  it  is  the  first  of  these,  that  with 
Adam,  which  is  now  to  be  explained. 

2.   The  Nature  of  the  Covenant  of  Works. 

Literally,  a  covenant  is  a  compact,  a  bargain,  an  arrange- 
ment, a  constitution  or  a  treaty.  As  already  stated,  its 
essential  features  are  certain  promises  made  upon  certain 
conditions.  If  it  is  found  that  promises  were  made  by  God 
to  Adam  upon  certain  conditions,  and  that  these  conditions 
were  not  fulfilled  by  him,  so  that  certain  penalties  were  in- 
curred, then  the  essential  elements  of  a  covenant  exist. 
Here  several  particulars  require  to  be  mentioned. 

(a).  In  the  covenant  arrangement  there  are  certain  parties 
who  enter  into  an  agreement,  wherein  certain  promises  are 
made  and  accepted  upon  certain  conditions.  To  use  a  legal 
phrase,  these  are  the  parties  of  the  first  and  second  parts. 
In  the  covenant  of  works  the  parties  are  God  and  Adam. 
But  Adam  in  some  way  stood  for,  and  represented,  the  race. 
The  Catechisms  simply  assume  this  when  they  say  that  God 
entered  into  a  covenant  of  life  with  man,  for  Adam  was  as 
yet  the  only  man.  The  Confession  speaks  even  more  plainly, 
for  it  says  that  God  in  the  covenant  promised  life  to  Adam 
and  his  posterity,  upon  condition  of  perfect  and  personal 
obedience.  The  Larger  Catechism,  in  the  twentieth  ques- 
tion, asserts  that  the  covenant  was  made  with  Adam  as  a 
public  person,  in  which  capacity  Adam  must  have  acted  not 
only  for  himself  but  for  the  whole  human  race  as  his  pos- 
terity. 

This  federal  or  representative  status  of  Adam  in  the  cove- 


^^^ 

".*^^ 


The  Covenant  of  Works  or  of  Life. 


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God,  and 
through 
enefits,  a 
fj,  which 
into  that 
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arrange- 
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certain 
by  God 
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were  in- 
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plainly, 
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ersonal 

ques- 
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nant is  one  which  is  very  important,  not  only  in  regard  to 
the  way  in  which  the  whole  race  has  become  sinful  and 
guilty  by  reason  of  its  relation  to  Adam  and  his  sin,  but  also 
in  regard  to  Christ  and  in  the  covenant  of  grace,  and  the 
way  in  which  those  who  believe  in  him  obtain  the  benefit  of 
his  sufferings  and  death.  In  other  words,  the  federal  rela- 
tions of  Adam  and  Christ  are  the  ground  of  the  imputation 
of  guilt  and  righteousness  respectively.  At  this  point,  there- 
fore, it  may  be  well  to  give  emphasis  to  this  relationship. 
In  the  Standards  two  facts  seem  to  be  set  side  by  side,  in 
regard  to  the  relation  between  Adam  and  the  race  in  him, 
according  to  the  covenant  arrangement.  The  one  is  the 
natural  rootship,  and  the  other  is  the  federal  headship.  Ac- 
cording to  the  former  of  these  ideas,  Adam  is  the  source  or 
fountain  from  which  the  whole  race  has  come  by  natural 
generation,  or  hereditary  descent.  According  to  the  latter, 
the  whole  race  was  legally  represented  before  God  in  and  by 
Adam.  The  fact  that  he  was  the  natural  root  of  the  race 
fitted  him  to  be  the  federal  head,  so  that  there  could  be 
nothing  arbitrary  or  unjust  in  the  covenant  relation.  If  proof 
of  the  fact  that  such  a  covenant  relationship  really  existed  in 
the  case  of  Adam  were  asked,  it  can  be  found  in  the  cove- 
nants with  Noah,  Abraham,  Jacob  and  others,  as  set  forth  in 
the  Scripture  record.  Further  proof  may  be  derived  from 
the  fact  that  the  divine  method  of  procedure  in  the  case 
of  families  and  nations  is  to  deal  with  them  through  repre- 
sentative persons.  But  the  crowning  proof  of  Adam's  cove- 
nant status  is  the  scriptural  analogy  between  him  and  Jesus 
Christ,  in  regard  to  whose  covenant  relation  there  can  be  no 
doubt  in  the  great  matter  of  redemption.  In  some  sense, 
therefore,  the  race  was  in  Adam.  As  to  the  nature  of  this 
in-being  in  Adam,  the  doctrine  of  the  Standards  is  that  the 
race  was  in  Adam  both  naturally  and  federally,  under  that 
modification  of  the  divine  moral  government  which  is  ex- 
hibited by  the  covenant  of  works.    The  race  naturally  springs 


1 

1 

\ 

1 

t  1 


IS 


II 


The  Presbyterian  Standards. 


from  Adam,  and  it  is  in  some  v/ay  iuvoived  in  the  legal  dis- 
abilities which  Adam  incurred. 

(h),  The  Conditio?!,  of  the  Covenant. 

Broadly  stated,  the  condition  of  the  covenant  was  perfect, 
personal,  and  perpetual  obedience  to  what  God  required. 
The  Shorter  Catechism  says  that  perfect  obedience,  the  Con- 
fession that  perfect  and  personal  obedience,  and  the  Larger 
Catechism  that  perfect,  personal,  and  perpetual  obedience  is 
the  condition  of  the  covenant.  Of  the  two  trees  specially 
mentioned,  the  tree  of  life  seems  to  have  been  the  pledge  of 
the  covenant,  while  the  tree  of  the  knowledge  of  good  and 
evil  was  the  test  of  the  obedience  required.  This  tree  was 
prohibited,  and  of  its  fruit  man  was  forbidden  to  eat  upon 
pain  of  death.  The  simplicity  and  suitableness  of  this  test 
are  evident.  It  served  to  test  loyalty  to,  and  confidence  in, 
God,  in  an  exceedingly  effective  way.  It  was  a  positive  com- 
mand to  abstain  from  what  in  itself,  apart  from  the  prohibi- 
tion of  God,  was  entirely  lawful.  It  was  thus  not  a  difficult 
moral  achievement,  from  which  man  might  justly  have  shrunk, 
but  it  was  a  simple  act  of  abstinence,  based  upon  the  fact  that 
God  gave  the  command  as  a  test  of  loyalty.  This  view  of 
the  case  removes  many  of  the  objections  brought  against 
the  divine  procedure  in  connection  with  the  covenant  of 
works,  to  the  effect  that  it  was  an  artificial  one.  It  was  a 
simple,  suitable,  gracious  test. 

(c),   The  Sanctions  of  the  Covenant. 

This  is  the  third  important  factor  in  the  covenant.  The 
promise  attached  to  the  covenant  really  constituted  the  sanc- 
tion. This  sanction  is  twofold  in  its  nature.  It  is  at  once  a 
promise  and  a  threatening.  It  involves  both  a  reward  and 
a  penalty.  The  penalty  follows  disobedience,  and  the  reward 
comes  as  the  result  of  ^obedience.  The  Standards,  following 
the  Scripture  narrative  closely,  describe  the  sanctions  of  the 
covenant  chiefly  on  their  negative  side.  Both  the  Catechisms 
set  forth  the  sanction  as  pain  of  death,  following  closely  the 


i 


The  Covenant  of  Works  or  of  Life. 


the  legal  dis- 


'  was  perfect, 
od  required, 
ice,  the  Con- 
l  the  Larger 
obedience  is 
)es  specially 
le  pledge  of 
3f  good  and 
his  tree  was 
to  eat  upon 
of  this  test 
nfidence  in, 
)sitive  corn- 
he  prohibi- 
t  a  difficult 
ive  shrunk, 
hie  fact  that 
his  view  of 
:ht  against 
)venant  of 
It  was  a 


ant.     The 
the  sanc- 
at  once  a 
»ward  and 
tie  reward 
following 
>ns  of  the 
itechisms 
osely  the 


words  of  Scripture,  "thou  shalt  not  die."  The  Confession 
presents  the  positive  side  when  it  says  that  life  was  promised 
to  Adam  and  his  posterity  on  condition  of  obedience.  If 
the  sanction,  "  eat  and  thou  shalt  die,"  be  true,  equally  true 
is  the  converse,  "eat  not  and  thou  shalt  live."  It  is  to  be 
kept  in  mind  that  the  death  here  spoken  of  is  death  in  its 
deepest  sense,  as  the  penal  sanction  of  the  covenant.  This 
includes,  as  will  soon  be  further  seen,  physical,  spiritual,  and 
eternal  death. 

3.  The  Besult  of  the  Keeping  of  the  Covenant  on  MarHs  Part. 

Not  much  need  be  said  upon  this  point,  as  the  Standards 
say  but  little  directly  concerning  a  happy  result  which  was 
never  attained,  for  the  destiny  of  the  race  soon  passed  inio 
the  dark  shadow  of  the  failure  of  the  covenant  on  man's  part. 
If  the  condition  of  the  covenant  had  been  fulfilled  by  Adam, 
life  at  the  end  of  the  covenant  probation  period  would  have 
been  secured  for  Adam  himself,  and  for  the  whole  race  in 
him.  This  is  usually  taken  to  include  two  things:  Firsts 
There  would  have  been  permanent  establishment  in  the  favor 
of  God,  and  possibly  elevation  to  the  status  of  sonship ;  and. 
Secondly,  Confirmation  in  personal  holiness  would  also  foUow. 
If  the  probation  under  the  covenant  had  been  successful, 
these  two  results  would  no  doubt  have  been  the  inheritance 
of  the  race.  The  gracious  nature  of  the  covenant  plan  again 
very  clearly  appears  in  this  connection,  for  the  whole  race 
was  given  a  probation  under  the  most  favorable  circum- 
tances,  there  was  limitation  in  the  number  of  persons  whose 
obedience  was  required,  Adam  was  as  capable  as  any  man 
could  possibly  be  to  render  the  obedience,  and  there  was 
limitation,  in  all  probability,  in  regard  to  the  time  during 
which  covenant  obedience  was  required.  Each  of  these  facts 
shows  divine  grace  towards  man  in  the  covenant  relation. 

III.  The  Fall^  or  the  Failure  of  the  Covenant  of  Works. 

This  is  the  third  and  last  topic  for  this  chapter,  and  it 
raises  some  exceedingly  deep  and  difficult  problems  con- 
7 


.1        ■ ; 

,  i 

ij 

98 


The  Presbyterian  Standards. 


nected  with  the  coming  in  of  sin  to  the  sphere  of  human 
history.  Why  a  holy  and  almighty  God  should  permit  the 
fall  of  man  is  one  great  problem,  which  only  carries  the  in- 
quiry further  back,  and  raises  the  question  of  the  origin  of 
moral  evil  in  the  apostasy  of  Satan  and  his  hosts.  To  this 
no  answer  can  be  given,  so  that,  with  bowed  head,  the  dark 
mystery  can  only  be  confessed.  In  like  manner,  the  sin  and 
moral  apostasy  of  a  holy  moral  agent  with  a  disposition  in- 
clined to  God  and  righteousness  is  a  mystery  scarcely  less 
serious.  The  Standards,  with  their  usual  wisdom,  do  not  specu- 
late upon  these  deep  problems ;  they  simply  state  the  dark, 
sad  facts  as  they  appear  in  Scripture  and  are  illustrated  in 
human  history.     Several  particulars  are  to  be  set  down. 

1.  Tlie  Possibility  of  the  Fall  of  Man  from  his  Holy  State. 

That  the  fall  occurred  is  evidence  of  its  possibility.  But 
to  explain  its  possibility  is  not  so  easy  a  matter.  Man,  a» 
has  already  been  seen,  was  endowed  with  moral  freedom,  and 
as  a  free,  responsible  agent  he  was  placed  under  the  covenant 
relation.  Both  Catechisms  say  that  our  first  parents  were 
left  to  the  freedom  of  their  own  will ;  and  the  Confession,  in 
the  ninth  chapter,  asserts  that  man  in  his  unfallen  state  had 
power  to  will  and  to  do  what  was  good,  yet  he  was  mutable, 
so  that  he  might  fall  from  his  holy  state.  The  teaching  here 
seems  to  be,  that  in  some  mysterious  way  the  possibility  of 
the  fall  lay  in  the  fact  that  man  was  endowed  with  finite, 
mutable,  moral  freedom.  In  the  particular  nature  of  the 
test  of  loyalty,  under  the  covenant  already  referred  to  in  this 
chapter,  there  is  another  side-light  cast  upon  this  dark  sub- 
ject. The  prohibition  not  to  eat  of  the  fruit  of  a  certain  tree 
was  a  positive  command,  not  in  its  own  nature  moral.  Hence, 
innocent  desire  for  that  which  was  in  itself  morally  indiffer- 
ent might  pass  over  into  the  transgression  of  a  positive  di- 
vine command  relating  to  that  which  was  morally  indifferent. 
This  may  be  the  line  along  which  the  solution  of  the  problem 
of  the  possibility  of  the  fall  of  man  lies,  but  it  is  not  presented 


i  k 


The  Covenant  of  Works  or  of  Life. 


99 


>  of  human 

permit  the 

ries  the  in- 

le  origin  of 

;s.     To  this 

d,  the  dark 

the  sin  and 

position  in- 

carcely  less 

)  not  specu- 

e  the  dark^ 

ustrated  in 

t  down. 

Holy  State. 

•ility.     But 

'.     Man,  as 

aedom,  and 

le  covenant 

rents  were 

ifessiou,  in 

state  had 

mutable, 

hing  here 

isibility  of 

dth  finite, 

ire  of  the 

to  in  this 

dark  sub- 

rtain  tree 

Hence, 

Y  indiffer- 

sitive  di- 

different. 

problem 

^resented 


as  a  full  explanation  of  the  problem.     The  facts  are  simply 
accepted. 

2.  The  Source  of  the  Fall. 

Touching  this  inquiry  the  Shorter  Catechism  is  silent,  but 
the  Larger  and  the  Confession  have  something  to  say  upon 
it.  On  the  one  hand,  our  first  parents  were  tempted  by  Sa- 
tan ;  and  on  the  other,  this  temptation  and  their  fall  under 
it  were  permitted  by  God.  Our  first  parents  were  seduced 
by  the  subtiity  and  temptation  of  Satan,  and  so  sinned  by 
eating  the  forbidden  fruit,  says  the  Confession;  -v^hile  the 
Larger  Catechism  says  that  it  was  through  the  temptation  of 
Satan  that  they  transgressed  the  commandment  of  God,  and 
so  fell  from  their  estate  of  innocence.  This  sin  God  was 
pleased  to  permit,  according  to  his  wise  and  holy  counsel, 
having  purposed  to  order  it  for  his  own  glory.  This  permis- 
sion is  not  a  bare  permission,  but  a  bounding  and  control- 
ling to  holy  ends  of  the  sin  of  man.  Man  fell,  tempted  by 
Satan,  permitted  by  God,  and  freely  acting. 

3.  The  Process  of  the  Fall. 

This,  of  course,  is  not  described  fully  in  the  Standards, 
yet  it  is  so  implied  therein  that  a  few  sentences  setting  forth 
the  account  in  Genesis  may  be  of  some  value  here.  The 
tempter  came  upon  the  scene;  he  approached  the  woman 
first ;  ho  appealed  to  her  physical  appetite,  to  her  desire  for 
knowledge,  and  to  her  natural  pride.  She  was  persuaded  to 
eat,  and  she  gave  also  to  her  husband,  who  was  now  with  * 
her,  and  he  did  eat.  And  when  they  did  thus  both  eat,  the 
transgression  of  the  covenant  law  was  complete.  The  test 
of  loyalty  was  broken,  and  man  went  into  apostasy  and  re- 
bellion. A  breach  between  God  and  man  was  made.  Moral 
and  spiritual  separation  between  them  took  place.  As  a 
proof  of  their  sense  of  guilt,  Adam  and  Eve  hid  themselves 
from  the  presence  of  God ;  and,  as  an  evidence  of  tliefr  sense 
of  inward  defilement,  they  sought  to  cover  their  nakedness. 
In  this  way,  by  eating  of  the  fruit  of  the  forbidden  tree,  our 


c 


III!  W 


100 


The  Presbyterian  Standards. 


first  parents  failed  to  fulfil  the  covenant  condition  of  life, 
and  so  they  forfeited  the  life  that  was  promised  by  the  cove- 
nant. 

4.  T7ie  Remdts  of  the  Fall  of  Man. 

This  is  a  large  subject,  which  can  only  be  briefly  treated 
here.  The  Standards  are  closely  followed,  and  a  few  items 
are  noted. 

First,  By  reason  of  the  fall  of  man  sin  came  in.  It  en- 
tered the  sphere  of  man's  activity,  and  became  a  part  of  the 
stream  of  human  history.  Want  of  conformity  to,  and  trans- 
gression of,  the  law  of  God  were  introduced.  Man  became 
sinful  and  sinning.  And,  further,  our  first  parents  were  re- 
duced from  their  representative  status.  They  became  pri- 
vate persons,  and  began  a  career  of  actual  transgression, 
which  would  have  ended  in  eternal  death  had  the  promise 
of  a  deliverer  not  been  made  to  them.  Thus  sin  entered, 
and  thus  the  promise  appeared. 

Secondly,  Guilt  was  incurred.  The  race  of  man  fell  into 
an  estate  of  condemnation.  This  condemnation  was  judicial, 
and  by  means  of  it  they  lost  their  original  righteousness, 
and  were  deprived  of  their  communion  with  God.  The  in- 
fluence of  the  Spirit  of  God  would  be  judicially  withdrawn, 
and  all  spiritual  fellowship  with  God  would  be  broken.  This 
judicial  infliction,  and  the  spiritual  death  in  sin  which  would 
follow,  are  the  penal  consequences  of  the  sin  of  our  first  par- 
ents and  of  the  failure  of  the  covenant  thereby.  It  is  also 
sad  proof  of  the  fact  that  all  men  became  guilty  before  God, 
and  that  the  penalty  of  that  guilt  was  death,  which  involves 
the  separation  of  the  soul  from  God,  and  the  defilement  of 
all  the  faculties  of  both  soul  and  body.  The  image  of  God 
was  effaced,  original  righteousness  was  lost,  and  the  corrup- 
tion of  the  whole  nature  of  man  followed. 

Thirdly,  Life  and  divine  favor  were  no  longer  possible  by 
means  of  this  covenant.  The  Confession  says  that  man  by 
his  fall  made  himself  incapable  of  life  by  that  covenant  of 


s 


The  Covenant  of  Life  or  of  Workh. 


101 


ion  of  life, 
y  the  cove- 


Bfly  treated 
.  few  items 

in.  It  en- 
part  of  the 
and  trans- 
an  became 
IS  were  re- 
ecame  pri- 
QSgression, 
be  promise 
in  entered, 

n  fell  into 
IS  judicial, 
iteousness. 
The  in- 
nthdrawn, 
ken.  This 
lich  would 
r  first  par- 
It  is  also 
)fore  God, 
a  involves 
ilement  of 
ge  of  God 
e  corrup- 


works  which  he  failed  to  keep.  Man  lost  all  by  failing  to 
keep  the  covenant  condition,  and,  in  the  very  nature  of  the 
case,  man  could  not  repair  the  damage  which  his  sin  had 
wrought,  either  for  himself  or  for  the  race  in  him.  If  saved 
at  all,  another  covenant  must  be  devised,  which  shall  meet 
the  conditions  of  the  guilt  and  depravity  into  which  man,  by 
his  sin  and  fall,  had  brought  himself. 


ossible  by 
t  man  by 
•venant  of 


CHAPTER   VIII. 


Itii  ii 


^n !, 


Il  p 


Mil! 


I  -i 


OJilGhVAL  SIN. 

SnouTEK  Catkoiiism,  10  10:  \j\\i(iR\i  (.'atkciiihm,  23-29;  Confession  of 

Faith,  VI. 

THIS  is  a  dark  subject,  and,  withal,  one  which  is  treated 
at  some  length  in  the  Standards.  The  Catechisms 
especially  give  large  space  to  it,  for  at  this  point  they  set 
forth  the  entire  doctrine  of  sin  which  thej  teach.  The  Con- 
fession, as  already  indicated,  treats  of  the  fall  and  its  effects 
upon  man  before  the  covenant  of  works  is  described.  In  a 
single  brief  chapter  the  teachings  of  the  Standards  in  re- 
ference to  the  dark,  sad  fact  of  sin  will  be  gathered  up  in  an 
orderly  way.  It  will  be  noted  that  this  exposition  connects 
itself  closely  with  the  conclusion  of  the  last  chapter. 

I.  27iree  General  Introductory  Remarks. 

It  may  be  of  some  advantage  in  giasping  the  doctrine  of 
the  Standards  in  regard  to  sin  to  have  some  general  ex- 
planatory remarks  made  concerning  three  important  points. 
This  is  now  done  at  the  outset. 

1.  The  Standards  evidently  assume  that  the  race  of  man- 
kind is  bound  up  with  our  first  parents  in  some  close  and 
intimate  way.  This  connection,  however  it  be  understood  or 
explained,  is  assumed  by  the  Standards  to  be  a  great  and 
basal  fact  in  their  doctrine  of  sin.  The  race  was  in  some 
sense  in  Adam,  sinned  in  him,  and  fell  with  him  in  his  sin. 
He  was  the  root  from  whence  the  race  sprang,  and  under  the 
covenant  he  was  also  the  legal  head  of  the  race.  The  cove- 
nant was  made  with  Adam  for  himself  and  his  posterity,  so 
that  he  was  a  public  or  representative  person  in  this  relation. 
Then,  when  Adam  sinned,  the  race  which  was  bound  up  in 
him  sinned  in  and  fell  with  him,  and  so  it  lost  all  that  was 

102 


Original  Sin. 


103 


FE88ION  OP 

is  treated 
atechisms 
i  they  set 
The  Con- 
its  eflfects 
ed.  In  a 
'ds  in  ro- 
up in  an 
connects 


>ctrine  of 
leral  ex- 
it points. 

of  man- 
lose  and 
:stood  or 
reat  and 

in  some 
L  his  sin. 
nder  the 
he  cove- 
erity,  so 
relation, 
id  up  in 
khat  was 


in  prospect  by  the  covenant.  This  is  the  basis  of  the  im- 
putation of  the  guilt  of  Adam's  sin  to  his  posterity.  This 
race  connection  is  the  first  important  point  to  keep  in  mind. 

2.  The  precise  nature  of  sin  as  held  by  the  Standards 
needs  to  be  understood.  The  definition  of  the  Shorter  Cate- 
chism, with  an  addition  from  the  Larger,  gives  a  full  view  of 
their  doctrine  of  sin.  Sin  is  any  want  of  conformity  unto, 
or  transgression  of,  the  law  of  God,  given  as  a  rule  to  the 
reasonable  creature.  This  is  very  comprehensive.  On  the 
positive  side  it  calls  all  transgression  of  God's  law  sin,  and 
on  the  negative  side  it  points  out  what  men  are  ready  to 
forget,  that  defect,  omission,  or  lack  of  conformity  to  what 
God's  law  requires  is  sin  also,  and  brings  men  into  condem- 
nation just  as  surely.  For  a  man  to  fail  to  love  God  and  his 
neighbor  is  sin,  just  as  truly  as  murder  or  blasphemy,  though 
there  may  be  differences  in  the  degree  of  guilt  incurred 
thereby.  It  must  also  be  carefully  kept  in  mind  that  the 
notion  of  sin  implied  in  the  Standards  includes  all  those 
states  of  mind  and  dispositions  of  heart  which  are  not  in 
harmony  with  the  will  of  God.  These  are  also  of  the  nature 
of  sin,  and  incur  guilt.  This  is  the  second  important  point 
to  be  observed. 

3.  The  distinction  between  guilt  and  depravity  must  also 
be  clearly  conceived.  This  is  of  the  utmost  importance  in 
interpreting  the  Standards.  Guilt  is  legal  liability  to  pun- 
ishment due  on  account  of  sin.  Depravity  is  moral  and 
spiritual  defilement  of  the  nature.  Guilt  springs  from  the 
relation  of  the  agent  to  the  law  and  its  penalty.  Depravity 
arises  out  of  the  relation  of  the  defilement  of  sin  to  the  nature 
of  the  agent.  These  two  things  always  go  together,  though 
they  are  quite  distinct  aspects  of  the  same  thing.  Guilt  may 
be  said  to  rest  on  the  agent,  and  depravity  to  abide  in  him. 
The  doctrine  of  sin  involves  both. 

The  importance  of  this  distinction  lies  in  the  fact  that  guilt 
is  imputable,  but  depravity  is  not;  and  that  depravity  de- 


1  <     t 


Mi 


ll?ii 


:!  I 

■i  t 


104 


The  Presbyterian  Standards. 


scpnds  by  heredity,  while  guilt  does  not.  In  a  word,  guilt,  as 
liability  to  punishment,  may  be  imputed  or  reckoned  rrom 
one  to  another,  while  depravity,  or  spiritual  defilement,  ia 
inherited  or  communicated  from  one  generation  to  another. 
Depravity,  or  the  corruption  of  the  nature,  is  often,  or,  as  the 
Catechism  says  commonly,  called  original  sin.  It  is  heredi- 
tary sin,  native  corruption,  inbred  or  birth  sin.  Now,  in  the 
case  of  Adam's  sin  in  his  covenant  relatic_ ,  the  guilt  of  his 
sin,  and  thereby  its  penalty  or  liability  to  puniehment,  was 
imputed  or  reckoned  to  his  posterity,  but  the  corruption  of 
his  whole  nature,  which  as  spiritual  death  is  part  of  the 
penalty,  is  conveye '  from  generation  to  generation  by  heredi- 
tary descent.  This  is  the  third  point  of  an  introductory 
nature,  and  perhaps  it  is  the  most  important  of  the  three. 
The  way  is  now  prepared  for  the  discussion  of  the  doctrin3 
of  original  sin  contained  in  the  Standards. 

II.   The  Doctrine  of  Original  Sin  Exhibited  in  the  Standards. 

The  three  remarks  just  made  pave  the  way  for  the  intelli- 
gent presentation  of  this  doctrine.  It  must  always  be  kept 
in  mind  that  original  sin  in  its  wide  sense  includes  both  guilt 
and  depravity.  In  this  sense  it  includes  the  whole  state  of 
sin  in  which  men,  descended  from  Adam,  are  born.  In  its  nar- 
rower sense  it -denotes  hereditary  depravity  as  distinguished 
from  imputed  guilt.  The  usage  of  the  Standards  is  not  quite 
uniform  in  regard  to  this  matter,  though  it  is  necessary  to 
take  the  wider  sense  of  the  term  original  sin  in  order  to  em- 
brace all  that  the  Standards  teach  upon  the  subject.  In  a 
word,  original  sin  in  the  Standards  really  includes  every  evil 
and  disability,  legal  and  spiritual,  which  has  come  upon  the 
race  through  its  natural  and  covenant  relation  with  Adam, 
who  sinned  and  fell,  and  carried  the  race  with  him  into 
apostasy.   But  some  analysis  must  now  be  made  of  this  state. 

1.  All  men  are  in  an  estate  of  sin.  This  is  tho  teaching  of 
the  Scripture  and  the  -  erdict  of  experience.  This  is  a  some- 
what general  statement  of  the  state  into  which  the  fall  brought 


e 


OitiGiNAL  Sin. 


105 


,  gnilt,  as 
led  from 
)meiit,  is 

another. 
)r,  as  the 
i  heredi- 
V,  in  the 
It  of  his 
ent,  was 
ption  of 
i  of  the 

heredi- 
'ductory 
e  three. 
loctrin3 

ndards, 
intelli- 
be  kept 
th  guilt 
jtate  of 
its  nar- 
[uished 
)t  quite 
sary  to 
to  em- 
In  a 
ry  evil 
on  the 
Adam, 
D.  into 
I  state, 
ling  of 
some- 
'ought 


all  mankind.  The  Confession  calls  it  a  death  in  sin.  There 
are  several  factors  which  the  Catechisms  and  the  Confession 
both  emphasize  as  entering  into  that  sinful  condition  into 
which  men  are  bom. 

tirst,  There  is  the  guilt  of  Adam's  sin.  This  came  upon 
the  race  by  imputation,  and  on  account  of  Adam's  failure  to 
keep  the  covenant  of  works.  Men  became  liable  to  punish- 
ment and  are  born  under  penalty.  In  some  way  the  whole 
race  has  become  involved  in  the  penal  disability  which  came 
upon  Adam.  The  Catechisms  mention  this  element  of  guilt 
first  of  all,  which  favors  the  theory  of  immediate  imputation. 

Secondly,  Comes  the  loss  of  original  righteousness.  As 
has  been  seen,  man  was  created  with  this  as  part,  of  his 
original  religious  endowment,  and  in  this,  in  part,  consisted 
the  image  of  God.  With  the  loss  of  original  righteousness 
the  image  of  God  was  effaced,  and  the  divine  spiritual  like- 
ness in  man  disappeared.  Thus  man  lost  that  which  allied 
him  to  God,  and  the  basis  of  communion  between  man  and 
God  was  destroyed.  Then  came  the  sad  estrangement  be- 
tween them  which  history  reveals.  In  this  way  man's  chief 
divine  ornament  was  broken  and  cast  to  the  ground  when 
man  lost  his  original  concreated  righteousness. 

Thirdly,  The  corruption  or  spiritual  defilement  of  the 
whole  nature  followed.  This  corruption  of  the  nature  is 
original  sin  in  the  narrow  sense,  and  it  is  what  is  sometimes 
called  spiritual  death.  Man  is  thereby  dead  in  sin,  and  in- 
seisible  to  anything  spiritually  good.  In  this  state  man's 
spiritual  nature  is  wholly  defiled.  This  means  that  all  the 
powers  and  parts  of  both  soul  and  body  are  thus  defiled. 
The  mind  is  darkened,  the  affections  are  polluted,  the  con- 
science is  perverted,  and  the  will  has  become  helpless  to 
choose  that  which  is  holy.  The  body,  too,  has  felt  the  cor- 
rupting effects  of  sin,  and,  above  all,  the  balance  between 
the  soul  and  body,  between  the  lower  and  the  higher  powers 
of  man's  nature,  has  been  destroyed.     The  practical  result  of 


la- 


f 


lil 


U  ■  !! 


It 


106 


The  Presbyterian  Standards. 


all  this  is  that  man,  as  the  Confession  and  Larger  Catechism 
both  teach,  is  utterly  indisposed  to  the  good,  and  so  all  hia 
desires  are  averse  to  it.  Further,  man  is  helpless  to  do 
anything  good,  and  hence  moral  and  spiritual  inability  has 
smitten  him.  Still  further,  man  is  also  made  opposite  to  all 
good,  and  is  thereby  at  open  enmity  with  God  and  not  sub- 
ject to  his  law.  And,  to  crown  all,  the  Standards  teach  that 
man  is  wholly  inclined  to  all  evil,  which  simply  means  that 
the  whole  bent  of  his  disposition  and  activity  is  away  from 
God,  and  towards  evil.  The  love  of  God  is  not  in  him,  and 
the  love  of  evil  is  in  his  heart.  This  inclination  is  also  said 
to  be  a  continual  one.  It  is  thus  a  fixed  bent  and  habit, 
which  needs  a  radical  revolution  to  set  right.  This  dark 
picture  drawn  by  the  Standards  is  true  to  Scripture,  and  the 
experience  of  man  uniformly  confirms  it. 

Fourthly,  Out  of  this  sinful,  corrupt  nature  all  actual  trans- 
gressions flow.  Both  Catechisms  and  Confession  agree  in 
saying  that  all  actual  transgressions  proceed  from  this  per- 
verted and  polluted  nature.  Of  course,  if  the  source  of 
voluntary  action  be  the  nature  and  di  .position,  and  if  that 
nature  be  depraved  and  opposed  to  all  good,  then  it  neces- 
sarily follows  that  actual  sinning  will  be  the  result.  The  tree 
is  known  by  its  fruits.  The  tree  of  fallen  humanity  is  cor- 
rupt and  inclined  to  evil,  hence  its  fruitage  of  voluntary 
acts  is  sure  to  be  sinful.  Actual  transgression  is  the  self- 
expression  of  a  sinful  nature.  In  like  manner,  the  fact  that 
all  men,  if  left  to  themselves,  go  astray,  and  without  excep- 
tion become  guilty  of  actual  sin,  is  positive  proof  that  the 
nature  is  corrupted,  and  the  disposition  perverted.  Sinful 
self-expression  proves  a  sinful  nature. 

2.  Men,  as  sinful  in  and  through  Adam,  are  in  an  estate  of 
misery.  This  fact  is  emphasized  in  the  Catechisms.  This 
miserable  condition  is  the  inevitable  result  of  the  sin  of 
Adam,  and  part  of  the  imputed  penalty  of  that  sin.  Here, 
also,  there  are  several  particulars  to  be  noted. 


Original  Sin. 


107 


itechism 
)  all  his 
3  to  do 
ility  has 
te  to  all 
lot  sub- 
icli  that 
ms  that 
ay  from 
im,  and 
Iso  said 
i  habit, 
is  dark 
and  the 

1  trans- 
gree  in 
lis  per- 
irce  of 
if  that 
neces- 
le  tree 
is  cor- 
untary 
e  self- 
ct  that 
excep- 
at  the 
Sinful 

;ate  of 
This 
isin  of 
Here, 


First,  The  displeasure,  or  wrath  and  curse  of  God,  rests 
upon  mo.n.  This  evil  comes  in  connection  with  the  loss  of 
communion  with  God,  which  gave  such  peace  and  joy  to  the 
soul  of  man  in  his  nnf alien  state.  When  this  communion 
was  broken,  the  smile  of  God  was  turned  into  a  frown.  A 
sense  of  the  displeasure  of  that  God,  whose  favor  is  so  neces- 
sary to  the  comfort  of  the  soul,  filled  the  heart  of  man  with 
fear  and  alarm.  This  brought  sore  misery  to  man.  To  be 
without  God  is  to  be  without  hope  in  the  world.  This 
brought  a  desolation  to  the  soul  of  man  which  is  sad  beyond 
all  description. 

Secondly,  Man  became  liable  to  all  miseries  in  this  life. 
Here  very  many  things  might  be  said,  but  the  statement 
must  be  briefly  made.  Pain  and  sickness,  disappointment 
and  misfortune,  grief  and  sorrow  are  all  to  be  thought  of  in 
this  connection.  The  burden  which  sin  lays  upon  the  body, 
and  the  wounds  which  it  makes  in  the  soul,  are  all  to  be 
traced  to  the  same  source.  Then  the  curse  which  was  passed 
upon  the  ground  for  man's  sake  comes  in  to  make  his  lot  all 
the  more  miserable,  as  he  toils  for  his  daily  bread  in  the 
sweat  of  his  face.  The  believer,  of  course,  feels  the  burden 
of  this  in  a  measure,  though  he  has  a  well-spring  of  consola- 
tion to  support  him  at  all  times.  But  the  man  still  in  sin 
must  endure  all  the  misery  without  any  support  or  comfort 
in  it.  All  the  miseries  of  thic  life  make  up  a  painful  category 
of  ills  which  pertain  to  the  lot  of  man  in  his  sinful  estate. 

Thirdly,  The  bondage  of  Satan  is  next  to  be  noted.  This 
important  factor  is  mentioned  in  the  Larger  Catechism  only, 
but  the  Scriptures  often  teach  that  man  by  reason  of  the  fall 
has  lost  his  true  liberty  and  become  the  bond-slave  of  Satan. 
By  nature  men  are  the  children  of  darkness  and  of  wrath. 
In  this  state  they  are  led  captive  by  Satan  at  his  will.  By 
the  fall,  therefore,  men  have  in  some  sense  passed  under  the 
dominion  of  Satan,  and  his  cruel  bondage  ret^s  upon  them  as 
a  painful  part  of  their  sinful  estate.     It  would,  of  course,  be 


108 


The  Presbyterian  Standards. 


I!!i  i! 


i  r 


till 


|H 


u 


going  too  far  to  say,  as  some  ancient  divines  did,  that  man 
had  so  passed  under  the  power  of  Satan  that  the  atonement 
was  a  ransom-price  paid  to  Satan  for  the  redemption  of  the 
elect.  Still,  in  some  sense  men  by  the  fall  have  become  the 
servants  of  sin,  and  the  bond-servants  of  Satan.  This  galling 
yoke  greatly  increases  the  misery  of  the  race. 

Fourthly^  Death  itself  and  the  pains  of  hell  are  mentioned 
last.  Both  of  these  facts  cause  much  fear  and  trembling  v\ 
the  heart  of  man.  Death  is  dreaded  because  it  ushers  man 
into  his  eternal  state,  and  launches  him  on  his  everlasting 
destiny.  The  torments  of  hell,  to  be  further  described  under 
the  next  head,  even  in  anticipation  render  man's  condition 
most  miserable.  Then  the  actual  realization  of  this  must  be 
ten  times  worse.  Had  man  not  sinned,  death,  as  we  now 
understand  it,  would  not  Ukely  have  been  experienced  ;  and 
hell,  so  far  as  man  is  concerned,  would  have  had  no  meaning 
at  all.  Still,  it  would  not  necessarily  follow  from  this  that  all 
the  members  of  the  human  race  would  always  have  remained 
alive  upon  the  earth.  This  might  have  been  the  case,  but  it 
is  more  likely  that  the  transition  known  as  death  would  not 
be  the  dark  and  dreadful  thing  it  now  is,  but  would  have 
been  a  happy  translation  to  the  heavenly  estate,  for  which 
the  earthly  career,  long  or  short,  was  a  suitable  preparation. 
There  would  have  been  no  fear  in  looking  forward  to  this 
transition,  and  no  misery  would  attend  its  actual  experi- 
ence. 

3.  Men  in  this  state  of  sin  and  misery  are  in  a  condition 
of  guilt.  Many  passages  of  these  Standards,  as  they  repro- 
duce the  teaching  of  the  Scriptures,  must  be  understood  as 
asserting  that  all  men  by  nature  are  exposed  to  the  wrath  of 
God  and  the  penalty  of  sin.  By  guilt,  as  already  explained, 
is  meant  liability  to  punishment  or  exposure  to  suffering  on 
account  of  sin.  This  guilt  rests  upon  all  men  when  they  are 
born;  and  when  actual  transgression  is  committed  and  re- 
mains un  forgiven  the  guilt  becomes  all  the  greater.     Every 


^|> 


\   •'■ 


Origi  ^L  Sin. 


109 


sin,  says  the  Confession,  both  original  and  actual,  being  a 
transgression  of  the  righteous  law  of  God,  does  in  the  nature 
of  the  case  bring  guilt  upon  the  sinner.  He  is  thereby 
bound  over  to  the  wrath  of  God,  and  the  curse  of  the  law, 
and  so  made  liable  to  death,  temporal,  spiritual,  and  eternal. 
The  Larger  Catechism  says  that,  by  reason  of  their  sinful 
estate,  men  are  made  justly  liable  to  all  punishments  in  this 
world  and  in  that  wliich  is  to  come.  Such  passages  of  the 
Standards  clearly  show  that  they  teach  that  man  by  nature 
is  in  a  guilty  state  before  God,  and  so  exposed  to  the  penalty 
of  sin.  They  also  show  that  the  penalty  which  rests  upon 
them  is  death.  This  term  must  be  here  taken  in  its  deep 
penal  significance,  wherein  the  notion  of  separation  is  funda- 
mental. Temporal  death  is  separation  of  soul  and  body, 
spiritual  death  is  separation  between  God  and  the  soul,  and 
eternal  death  is  perpetual  separation  of  man  from  God.  This 
awful  threefold  penalty  sums  up  everything  under  it. 

Undei  this  general  head  the  Larger  Catechism  states  some 
additional  particulars  which  must  now  be  set  down  in  order. 

Mrsi,  There  are  certain  punishments  which  come  upon 
men  in  this  life  because  of  their  guilty  state.  These  are  said 
to  be  of  two  classes,  and  very  dreadful  in  tlieir  nature. 

In  the  first  place,  there  are  those  which  are  inward  in 
their  nature.  Here  there  are  several  factors.  Blindness  of 
mind  is  one  of  these.  This  is  really  judicial  blindness  of  the 
understanding  in  spiritual  things.  A  reprobate  sense,  which 
may  be  taken  to  mean  an  utter  insensibility  to  God  and 
spiritual  things,  is  also  mentioned.  Then  strong  delusions, 
or  fixed  self-deceptions  of  some  sort,  hardness  of  heart, 
which  is  in  part  judicial  and  in  part  the  result  of  habit, 
horror  of  conscience  as  a  sense  of  danger  in  the  soul,  and 
vile  aifections  which  cling  to  some  object  degraded  and  de- 
grading, make  up  the  remaining  factors  noted  in  this  Cate- 
chism. 

In  the  second  place,  there  are  punishments  which  are  out- 


I 

il 


; 


i    t 


11 1 


llll  ^1 


i  1 

M 
i 

: 

I 

i 

\ 

is 
il 

1 

iL 

1 

f 

110 


The  Presbyterian  Standards. 


•ward  in  their  nature.  They  are  such  as  these  :  God's  curse 
resting  upon  the  creatures  on  account  of  the  sia  of  man,  the 
ground  bringing  forth  briars  and  nettles  before  him,  and  all 
other  evils  which  come  upon  men  in  their  bodies,  names, 
estates,  relations,  and  employments,  culminating  in  death 
itself.  This  dreadful  list  of  penal  inflictions,  inward  and 
outward,  is  the  heritage  of  the  race  on  account  of  the  guilty 
state  into  which  it  has  been  brought  by  means  of  sin. 

Secondly,  There  are  also  certain  punishments  in  the  life 
to  come,  mentioned  in  the  Large  Catechism.  Everlasting 
separation  from  the  comfortable  presence  of  God  is  properly 
mentioned  first.  In  the  world  to  come,  the  lost  shall  not  be 
beyond  the  dominion  of  God,  but  they  shall  be  forever  shut 
out  from  the  comfortable  presence  of  God,  and  excluded 
from  communion  with  him.  In  some  respects  this  will  be 
one  of  the  most  awful  things  in  future  punishment.  Then 
there  shall  be  endured  most  grievous  torments  in  soul  and 
body  without  intermission  forever.  This  is  a  dreadful  state- 
ment, but  not  more  so  than  the  assertions  of  the  Scripture 
texts  quoted  in  its  support.  Both  body  and  soul  will  be  the 
seat  of  the  torment,  and  it  shall  be  constant  and  unremitting. 
It  is  said  to  be  in  hell-fire.  The  Standards  here  simply  use 
Scripture  language,  and  they  no  more  mean  literal  physical 
fire  than  do  the  Scripture  passages  denote  this.  Denying 
the  presence  of  literal  fire  does  not  lessen  the  intensity  of 
the  torment,  but  perhaps  deepens  it.  In  any  case,  the  tor- 
ment will  be  spiritual  in  its  nature,  and  suited  to  an  endless 
and  immortal  existence.  The  question  of  the  endlessness 
of  the  punishment  will  come  up  later  on  in  the  exposi- 
tion, so  that  nothing  further  need  be  added  now. 

4.  Another  important  question  remains.  It  relates  to  the 
precise  nature  of  the  relation  between  Adam  and  his  pos- 
terity in  the  matter  of  sin  and  guilt.  The  special  point 
which  now  emerges  refers  to  the  way  in  which  guilt  and  de- 
pravity come  upon  the  race,  in,  through  or  from  Adam.    The 


r 


Original  Sin. 


Ill 


^i*.' 


Shorter  Catechism  simply  says  that  the  race  sinned  in  him^ 
and  fell  with  him  in  his  first  transgression.  The  Larger 
Catechism  says  that  original  sin,  by  which  it  evidently  means 
only  the  corruption  of  the  nature,  is  conveyed  from  the  first 
parents  unto  their  posterity  by  natural  generation,  so  that  all 
proceeding  from  them  in  that  way  are  conceived  and  born  in 
sin.  The  Confession  states  the  matter  thus :  Our  first  parents, 
being  the  root  of  all  mankind,  the  guilt  of  their  sin  was  im- 
puted, and  the  same  death  in  sin  and  corrupted  nature  was 
conveyed  to  all  their  posterity,  descending  from  them  by 
ordinary  generation.  It  would  thus  appear  that  the  Shorter 
Catechism  simply  states  the  fact  that  the  race  sinned  and 
fell  in  Adam,  the  Larger  Catechism  deals  only  with  the  trans- 
mission of  depravity  by  hereditary  descent,  while  the  Con- 
fession treats  of  the  whole  subject  of  guilt  and  depravity. 
According  to  the  statement  of  the  Confession,  the  guilt  of 
the  sin  of  Adam  was  imputed,  and  the  corruption  of  his 
nature  was  conveyed  by  ordinary  generation.  It  would  thus 
appear  that  the  Confession  clearly  teaches  the  doctrine  of 
imputation;  and,  from  the  order  in  which  the  factors  of 
guilt  and  depravity  are  mentioned,  there  is  much  in  favor  of 
the  view  of  immediate  imputation.  The  legal  guilt  of  Adam's 
sin  was  imputed  or  reckoned  to  Adam  and  his  posterity. 
This  imputed  guilt  as  liability  to  punishment  brought  pen- 
alty. That  penalty  in  part  was  to  be  born  with  a  corrupt  or 
depraved  nature,  and  this  is  simply  spiritual  death  viewed 
as  the  penal  result  of  Adam's  sin.  Guilt  passes  upon  '' 
men  first,  depravity  comes  next  as  part  of  that  guilt.  Again, 
it  is  seen  that  guilt  is  imputed,  and  that  depravity  is  in- 
herited. This  is  the  doctrine  of  the  Standards,  and  it  is 
undoubtedly  the  best  philosophy  of  the  facts.  If  depravity 
is  held  to  come  first  in  the  logical  order,  then  it  can  only  be 
an  arbitrary  infliction  without  any  just  ground ;  but  if  guilt 
is  held  to  come  first  logically,  then  depravity  stands  as  part 
of  the  penalty  inflicted  on  just  covenant  grounds,  unless  the 


112 


The  Presbyterian  Standards. 


I 


:(il !' 


justice  of  the  covenant  arrangement  be  denied  altogether. 
It  is  proper  to  add  that,  in  the  experience  of  men,  guilt  and 
depravity  are  bound  up  together,  so  that  they  are  not  to  be 
separated  in  time.  The  order  is  only  a  logical  one,  and  yet 
it  has  its  significance. 

5.  The  last  point  for  this  chapter  relates  to  a  topic  which 
fully  emerges  later  on  when  sanctification  is  explained.  Still, 
as  the  Confession  alludes  to  it  here,  what  it  says  must  be  set 
down  to  make  the  discussion  complete.  The  point  raised 
has  reference  to  the  remains  of  the  corrupt  nature  which 
exists  in  the  regenerate.  This  is  not  cast  out  all  at  once,  but 
it  continues  to  subsist  along  with  the  new  regenerate  nature. 
Through  Christ  it  is  pardoned  and  mortified.  The  regen- 
erate believing  man  is  justified,  and  this  ])laces  him  in  an 
abiding  state  of  acceptance  with  God,  through  the  merits  of 
Christ.  As  the  believer  lives  in  this  state  of  grace,  his  sinful 
deeds  are  pardoned,  and  the  corrupt  nature  itself,  by  the  in- 
dwelling of  the  Holy  Spirit,  is  mortified,  crucified  and  sub- 
dued more  and  more,  until  it  is  finally  conquered  at  death. 
And  it  is  expressly  added  that  this  old  sinful  nature,  and  all 
its  motions  or  activities,  are  truly  and  properly  sin.  This 
statement  cuts  the  roots  of  Plymouthism  on  the  one  hand, 
and  leaves  no  ground  for  entire  sanctification  in  this  life  on 
the  other.  At  this  point,  again,  the  wisdom  and  caution  of 
the  Standards  are  abundantly  evident. 


II.jL 


iltogether. 

guilt  and 

not  to  be 

e,  and  yet 

pic  which 
led.    Still, 
lust  be  set 
int  raised 
ire  which 
once,  but 
ie  nature, 
he  regen- 
lim  in  an 
)  merits  of 
his  sinful 
by  the  in- 
and  sub- 
at  death, 
re,  and  all 
jin.     This 
3ne  hand, 
lis  life  on 
jaution  of 


CHAPTER   IX. 

THE  COVENANT  OF  GRACE. 

SnoKTEB  Cateohism,  20;    Larger  Cateohism,  30-35;  Confession  of 

Faith,  VII. 

WITH  this  chapter  the  passage  is  to  be  made  from  the 
dark  shadows  of  sin  to  the  bright  landscapes  of 
grace.  Here  it  will  be  seen  how  God  in  his  wonderful  mercy 
has  provided  a  suitable  and  complete  remedy  for  man's  sad, 
sinful  estate  as  fallen  in  Adam.  The  method  according  to 
which  this  remedy  is  set  forth  in  the  Standards  is  that  of  the 
covenant  relation.  Just  as  man  in  the  first  Adam  failed 
under  this  relation,  so  by  the  second  Adam  he  is  recovered 
under  the  provisions  of  a  covenant,  which  is  usually  called 
the  covenant  of  grace.  This  is  the  topic  for  study  in  this 
chapter,  and  its  explanation  will  present  the  gracious  basis 
upon  which  the  whole  scheme  of  redemption  securely  rests 
in  a  plan  of  grace. 

Sometimes  the  distinction  is  made  by  theologians  between 
what  is  called  the  covenant  of  redemption  and  the  covenant 
of  grace.  According  to  the  former,  God  enters  into  covenant 
with  his  Son,  giving  him  a  people  whom  he  redeems  and 
assuredly  saves.  According  to  the  latter,  God  enters  into 
covenant  with  his  people  to  redeem  and  save  them  by  his 
Son,  as  the  Mediator  whom  he  has  appointed.  In  the  first 
case,  God  and  the  Son  are  the  parties  to  the  covenant,  and 
th«  Son  is  the  surety  for  his  people ;  and  in  the  latter  case, 
God  and  the  elect  are  the  parties,  and  the  Son  is  the  Media- 
tor between  them.  The  Standards  do  not  distinctly  recog- 
nize this  twofold  aspect  of  the  covenant.  They  speak  of  a 
second  covenant,  commonly  called  the  covenant  of  grace, 
according  to  which  God  has  been  pleased  to  provide  for 
and  secure  the  salvation  of  the  elect.  This  distinction  may 
8  118 


■ii 

I! 


I 


114 


The  Presbyteiuan  Standards. 


be  regarded  as  a  valid  one,  so  long  as  the  idea  of  two  cove- 
nants is  not  entertained.  Strictly  speaking,  there  can  be 
only  one  covenant,  but  that  covenant  may  be  viewed  in  the 
twofold  aspect,  which  this  distinction  implies.  The  Scrip- 
ture terms  mediator  and  surety,  as  applied  to  Christ,  quite 
justify  this  twofold  view  of  the  covenant  of  grace,  though 
the  covenant  itself  is  always  one  and  the  same. 

It  is  a  matter  worth  noticing  at  the  outset  that  the  Shorter 
Catechism  has  only  one  question  given  to  this  topic,  while 
the  Larger  devotes  six  questions  to  it,  in  which  almost  the 
same  points  are  covered  as  are  treated  of  in  the  Confession. 
From  the  two  latter  parts  of  the  Standards  the  materials  to 
be  explained  in  this  chapter  are  chiefly  drawn. 

I.  The  Nature  of  the  Covenant  of  Grace. 

The  very  essence  of  this  covenant  is  that  it  is  gracious. 
Both  of  the  Catechisms  emphasize  the  fact  of  electing  love 
and  grace  in  this  connection.  The  Shorter  says  that  God, 
out  of  his  mere  good  pleasure,  from  all  eternity,  elected  some 
to  everlas'  ig  life,  and  did  enter  into  a  covenant  of  grace  to 
deliver  and  save  them  by  a  Redeemer.  The  Larger  says  that 
God,  out  of  his  mere  love  and  mercy,  delivers  his  elect  out  of 
their  estate  of  sin  and  misery.  The  Confession,  after  setting 
forth  the  fact  that  the  covenant  of  works  was  a  gracious 
condescension  on  the  part  of  God,  goes  on  to  say  that  by 
the  second  covenant  he  freely  offers  unto  sinners  life  and 
salvation  by  Jesus  Christ.  In  this  way,  stress  is  laid  by  the 
Standards  upon  the  gratuitous  nature  of  the  second  covenant. 
And  were  it  not  that  the  grace  of  God  thus  appears  in  it,  man 
would  indeed  have  no  hope.  By  reason  of  the  fall  he  had 
incurred  guilt,  which  he  could  neither  atone  for  nor  forgive. 
He  had  also,  by  the  fall,  come  into  the  possession  of  a  de- 
praved nature,  which  he  was  helpless  to  change  or  remove. 
Hence,  grace  alone  could  rescue  him,  and  that  grace  must 
be  divine.  The  Larger  Catechism  lays  special  stress  upon 
the  gracious  nature  of  the  second  covenant. 


I 


<t 


The  Covenant  of  Grace. 


U5 


two  cove- 
e  can  be 
^ed  in  the 
he  Scrip- 
rist,  quite 
J,  though 

e  Shorter 
pic,  while 
Imost  the 
)nfession. 
terials  to 


gracious, 
ting  love 
hat  God, 
ted  some 
grace  to 
jays  that 
ct  out  of 
r  setting 
gracious 
that  by 
life  and 
d  by  the 
ovenant. 
it,  man 
he  had 
forgive. 
)f  a  de- 
remove, 
se  must 
5S  upon 


There  are  two  ideas  presented  in  the  Confessioti  in  regard 
to  this  gracious  covenant  relation.  First,  There  is  the  idea 
expressed  by  the  term  covenant,  presently  to  be  explained  at 
length;  and.  Secondly,  that  denoted  by  the  word  testament, 
according  to  which  the  Confession  says  that  the  covenant  of 
grace  is  frequently  set  forth  in  Scripture.  The  ninth  chap- 
ter of  Hebrews  is  the  important  passage  in  this  connection. 
There  the  reference  is  to  the  case  of  a  man  making  his  last 
will  or  testament,  by  means  of  which,  in  view  of  his  death, 
he  bequeaths  his  property  to  those  whom  he  appoints  his 
heirs.  So,  in  regard  to  the  covenant  of  grace,  when  the  term 
testament  is  applied  to  it,  special  reference  is  made  to  the 
death  of  Christ,  the  testator,  by  means  of  which  the  ev^corlast- 
ing  inheritance,  and  all  that  pertains  thereto,  is  bequeathed 
to  those  who  are  heirs  of  God,  and  joint  heirs  with  Christ. 
This  is  a  precious  factor  in  the  covenant.  In  the  covenant, 
strictly  speaking,  there  is  made  prominent  the  fact  of  the 
divine  promise  of  salvation  through  faith  in  Christ;  but, 
with  the  testamentary  idea,  the  fact  of  divine  heirship  is 
emphasized.  Both  the  fact  of  covenant  promise  and  of 
testamentary  heirship  are  to  be  kept  in  view  in  explaining 
the  covenant  of  grace. 

II.  The  Parties  to  the  Covenant. 

As  in  the  first  covenant  God  and  Adam  were  the  parties, 
so  in  the  second  covenant  God  and  Christ  are  the  parties. 
And  as  in  the  first  covenant  relation  Adam  stood  for  himself, 
and  the  race  in  him  as  his  seed,  so  in  the  second  covenant 
relation  Christ  stands  and  acts  for  himself  and  his  covenant- 
elect  seed.  Hence,  the  parties  in  the  covenant  of  grace  are 
also  twofold. 

First,  There  is  God  the  Father  for  the  Godhead.  In  this 
case  the  first  party  is  precisely  the  same  as  in  the  first  cove- 
nant. It  is  proper  to  note  with  care  the  fact  that,  while  it  is 
said  that  God  the  Father  is  the  first  party,  he  stands  for  and 
represents  the  entire  Godhead,  as  all  the  persons  concur  in 


116 


The  Prehdyterian  Standards. 


h 


III 


tho  divine  procedure.  Moreover,  the  covenant  does  not  con- 
template the  eternal  Son  merely  as  the  second  person  of  the 
Trinity,  but  also,  if  not  chiefly,  as  the  incarnate  God-man, 
who  is  made  partaker  of  the  human  nature. 

Secondly,  There  is  Christ  for  himself  and  his  elect  seed, 
given  him  by  the  Father,  as  the  second  party.  This  state- 
ment blends  the  distinction  already  explained  be'^ween  the 
covenant  of  redemption  and  of  grace.  The  covenant  was 
made  with  Christ  for  himself,  and  in  him  on  behalf  of  the 
elect,  or  those  whom  the  Catechism  says  were  ordained  unto 
life.  The  Catechisms  both  clearly  teach  that  Christ  stood 
and  acted  for  the  elect  in  a  direct  covenant  relation  with 
God,  in  order  to  deliver  them  from  an  estate  of  sin  and 
misery,  and  to  bring  them  into  an  estate  of  salvation  and 
glory. 

This  brings  distinctly  into  view  the  federal  or  representa- 
tive principle  in  connection  with  the  work  of  Christ,  in  such 
a  way  as  to  make  it  plain  that  the  Standards  are  constructed 
according  to  what  is  known  as  the  federal  idea,  and  that  they 
consequently  exhibit  a  distinct  phase  of  what  is  termed  the 
covenant  or  federal  theology.  It  is  quite  true  that  the 
Standards  do  not  push  the  covenant  idea  so  far  as  some 
representatives  of  that  type  of  theology,  but  it  is  evident 
that  on  broad  scriptural  outlines  they  are  constructed  under 
the  control  of  the  federal  principle,  both  in  regard  to  the 
natural  and  the  legal  relations  in  Adam,  and  in  reference  to 
the  gracious  and  redemptive  relations  in  Christ.  There  is 
some  need  to  emphasize  this  aspect  of  the  structural  princi- 
ple of  the  Standards  at  the  present  day,  as  there  is  a  ten- 
dency in  certain  quarters  to  overlook,  or  lay  it  aside.  This 
principle  is  the  very  essence  of  both  covenants. 

III.   The  Conditions  of  the  Covenant. 

This  is  a  very  important  point,  which  can  only  be  consid- 
ered in  part  at  this  stage  of  the  exposition  of  the  Standards, 
for  it  really  raises  the  whole  mediatorial  work  of  Christ,  as 


The  Covenant  of  Grace. 


117 


not  con- 
n  of  the 
rod-man, 

)ct  seed, 
is  state- 
reen  the 
lant  was 
f  of  the 
led  unto 
st  stood 
ion  with 
sin  and 
don  and 

resenta- 

in  such 

structed 

hat  they 

oaed  the 

hat   the 

IS  some 

evident 

d  under 

i  to  the 

[•ence  to 

rhere  is 

princi- 

a  ten- 

This 


consid- 
Ludards, 
brist,  as 


prophet,  priest,  and  king.  The  full  discussion  of  this  work 
comes  up  later  on,  so  that  at  this  stage  only  a  general  view 
is  to  be  taken  of  the  covenant  conditions.  These  conditions 
are  really  twofold,  as  suggested  by  the  Standards  at  this 
point. 

1.  On  Christ's  part,  perfect  obecJience  to  the  covenant  law, 
and  full  satisfaction  for  the  penalty  incurred  by  the  failure 
of  the  first  covenant,  were  made.  In  this  way  Christ,  stand- 
ing in  the  covenant  place  and  relation  of  the  first  Adam,  took 
up  the  covenant  liabilities  just  where  they  had  been  laid 
down  by  our  first  parents.  He  rendered  the  obedience  re- 
quired, he  met  the  penalty  incurred,  and  this  complete  two- 
fold satisfaction  made  by  Christ  is  the  condition  of  the 
covenant  fulfilled  by  him  on  his  part.  Had  he  failed,  its 
saving  benefits  would  not  have  been  procured  by  him,  to  be 
made  over  to  his  people.  But  he  fully  met  all  the  covenant 
conditions  assumed  by  him,  and  so  wrought  out  an  everlast- 
ing righteousness  which  is  unto  all  and  upon  all  those  who 
believe  in  him. 

2.  On  man's  part,  the  only  condition  is  faith  in  the  Lord 
Jesus  Christ.  By  means  of  this  gracious  condition,  those 
who  believe  in  Christ  obtain  the  benefits  of  the  fulfilment  of 
the  legal  conditions  of  the  covenant  of  grace.  This  is  im- 
plied in  the  statements  of  the  Catechisms  at  this  point,  and 
it  is  more  fully  brought  out  in  the  Confession  later  on,  when 
it  announces  that  God  requires  faith  in  Jesus  Christ,  on  the 
part  of  sinners,  that  they  may  be  saved.  This  saving  faith, 
to  be  afterwards  more  fully  explained,  is  the  single  gracious 
condition  of  the  covenant  on  man's  part.  Satisfaction  made 
by  Christ,  and  faith  exercised  in  Christ,  make  up  the  twofold 
condition  of  the  covenant. 

It  is  worth  while  observing,  further,  that  the  condition,  so 
far  as  Christ  himself  is  concerned,  was  purely  legal,  with  a 
view,  of  course,  to  a  gracious  end.  Christ,  as  the  Redeemer, 
was  made  under  the  law,  he  obeyed  the  demands  of  the  law, 


i  \ 


lit 


i 


HI 


118 


The  Presbyterian  Standards. 


and  he  also  suffered  under  the  curse  of  the  law.  Hence,  his 
standing  under  the  covenant,  and  the  conditions  which  he 
fulfilled,  were  alike  legal.  This  being  the  case,  the  reward  of 
his  obedience  and  the  result  of  his  death  became  a  matter 
of  debt  to  him.  His  claim  to  this  reward  is  justly  made,  so 
far  as  he  himself  is  concerned,  on  the  basis  of  a  strict,  legal 
satisfaction  made  by  him,  as  the  second  Adam.  But  when 
man's  case  is  considered,  the  benefits  of  the  covenant,  coming 
to  him  by  the  way  of  faith,  are  entirely  a  matter  of  grace  to 
him.  Christ,  having  fulfilled  the  legal  conditions,  has  pur- 
chased life  and  salvation  for  all  those  who  believe  in  him ; 
then,  when  that  life  and  salvation  are  conveyed  by  faith  to 
tho  believing  sinner,  it  is  oflfered  and  received  as  a  gift. 
Hence,  eternal  life  is  debt  to  Christ  for  his  people,  but  gift  to 
his  people  from  him. 

IV.  77ie  Results  of  the  Covenant  of  Grace. 

The  conditions  of  the  covenant  being  fulfilled,  certain 
results  follow.  The  result,  so  far  as  Christ  is  concerned,  is 
life  and  salvatio'i.  purchased  for  his  people.  This  precious 
result  is  fully  secured  and  freely  offered  to  men  in  the  mes- 
sage of  the  gospel. 

But  the  results  of  the  covenant  are  set  forth  chiefly  in 
their  relation  to  sinful  men.  These  are  now  to  be  briefly 
exhibited,  as  they  are  expressed  in  a  threefold  way  in  the 
Standards.  The  Catechisms  present  the  case  in  a  positive 
and  a  negative  way,  while  the  Confession  also  points  out 
the  agency  which  brings  the  sinner  into  possession  of  these 
results. 

1.  There  is  deliverance  from,  the  guilty  estate  of  sin  and 
misery.  Those  who  believe  in  Christ  are  delivered  from  sin, 
both  as  to  its  guilt  and  its  depravity,  and  from  the  misery 
which  that  state  of  sin  involves.  Hence  by  the  provisions  of 
the  covenant  of  grace,  whose  conditions  Christ  has  fulfilled, 
there  is  deliverance  for  the  elect  who  believe  in  Christ  from 
the  sin,  guilt  and  misery,  which  the  failure  of  the  first  cove- 


The  Covenant  of  Grace. 


119 


ice,  his 
lich  he 
ward  of 

matter 
lade,  so 
;t,  legal 
t  when 
coming 
;race  to 
as  pur- 
in  him; 
faith  to 

a  gift, 
t  gift  to 


certain 
rned,  is 
•recious 
le  mes- 


liefly  in 
briefly 
in  the 
positive 
Qts  out 
)f  these 

lin  and 
om  sin, 
misery 
ions  of 
ilfiUed, 
3t  from 
t  cove- 


nant entailed.  This  is  the  all-important  negative  result 
which  the  covenant  of  grace  secures  for  those  to  whom  it 
relates. 

2.  Then,  introduction  into  a  state  of  grace  is  the  positive 
result  of  the  covenant  promise  to  sinful  men,  through  the 
fulfilment  of  its  legal  conditions  by  Christ.  The  word  sal- 
vation must  be  taken  here  in  its  very  widest  sense,  as  includ- 
ing everything  which  comes  to  the  believer  through  Christ, 
the  Mediator  of  the  covenant.  It  embraces  all  that  eternal 
life  involves.  Justification,  adoption,  regeneration,  sancti- 
fication,  and  glorification,  with  all  that  is  therein  implied, 
make  up  the  splendid  category  of  the  things  entering  into 
the  full  salvation  which  flows  from  the  covenant  of  grace. 
Not  only  is  there  full  remission  of  sin,  as  under  the  preceding 
head,  but  there  is  also  complete  salvation  from  sin  procured 
in  due  time  for  all  the  elect  who  are  ordained  unto  life  and 
salvation. 

3.  The  promise  of  the  Holy  Spirit  is  also  made  good  unto 
all  those  who  are  ordained  unto  life  and  salvation.  The  pre- 
sence and  work  of  the  Holy  Spirit  have  been  procured  by 
Christ  in  fulfilling  the  conditions  of  the  covenant.  The  spe- 
cial office  of  the  Spirit  is  to  make  the  elect,  who  are  ordained 
unto  life  and  salvation,  both  able  and  willing  to  believe  in 
Jesus  Christ.  This  is  a  very  important  feature  of  the  theo- 
logy of  the  Standards.  It  sets  forth  the  doctrine  of  deter- 
mining grace,  which  is  sometimes  known  as  the  irresistible, 
or  invincible,  grace,  which  operates  in  the  case  of  the  elect. 
Being  dead  in  sin,  men  need  the  Holy  Spirit  to  renew  them, 
and  to  unite  them  to  Christ,  who  is  their  life.  The  Larger 
Catechism  speaks  very  distinctly  upon  this  point,  when  it 
says  that  God  gives  the  Holy  Spirit  to  all  his  elect,  to  work 
in  them  that  faith,  with  all  other  saving  graces,  and  to  enable 
them  unto  all  holy  obedience,  as  evidence  of  the  truth  of 
their  f^ith  and  thankfulness  to  God.  This  ministry  of  the 
Spirit  is  the  result  of  the  work  of  Christ,  the  Mediator  of  the 


120 


The  Pbe8byteRx.:n  Standards. 


covenant ;  and  the  outcome  of  the  Spirit's  work  is  to  make 
good  in  actual  experience,  in  the  case  of  the  elect,  the  bene- 
fits of  the  covenant,  by  leadint;  them  to  believe  in  the  Media- 
tor thereof.  When  they  thus  believe,  being  united  to  Christ, 
they  are  delivered  from  their  estate  of  sin  and  misery,  and 
are  brought  into  an  estate  of  salvation  through  the  Eedeemer 
in  whom  they  trust. 

It  may  be  well,  in  closing  this  topic,  to  point  out  the  fact 
that  certain  common  operations  of  the  Spirit  and  certain 
outward  benefits  are  secured  indirectly  through  the  covenant 
for  the  non-elect.  Respite  from  the  immediate  punishment 
of  sin,  the  opportunity  to  repent  in  the  day  of  divine  mercy, 
the  quickening  of  the  conscience  within,  and  the  restraints 
from  sin  without,  together  with  all  the  care  and  gifts  of  di- 
vine providence  which  the  non-elect  receive,  are  to  be  traced 
indirectly  to  the  work  of  Christ  as  the  Mediator  of  the  cove- 
nant. This  is  implied  in  the  doctrine  of  the  Standards,  but 
it  is  not  emphasized  as  much  as,  perhaps,  it  ought  to  have 
been,  in  order  fully  to  represent  the  teaching  of  the  Scrip- 
tures upon  this  important  subject.  So  far  as  the  case  of  the 
©lect  is  concerned,  the  doctrine  of  the  Standards  is,  that  all 
the  elect,  and  they  only,  have  given  to  them  that  renewing 
and  determining  grace  which  makes  them  willing  and  able 
to  repent  of  sin  and  to  believe  in  Jesus  Christ. 

V.  TJie  AdTninistratiori  of  the  Covenant  of  Grace. 

This  heading  opens  up  a  very  interesting  and  instructive 
line  of  study,  which  leads  to  the  consideration  of  the  histor- 
ical unfolding  of  the  covenant  among  men  from  age  to  age. 
The  Shorter  Catechism  has  nothing  to  say  upon  this  pointy 
but  the  Larger  Catechism  and  the  Confession  have  state- 
ments which  are  quite  complete,  and  almost  entirely  similar. 
Several  important  items  are  now  gather^id  up. 

1.  It  is  said  that  the  covenant  of  grace  is  one  and  the  same  ii^ 
all  ages  and  under  all  dispensations.  From  the  promise  mad© 
to  our  first  parents,  that  the  seed  of  the  woman  should  bruise 


Ik 


The  Covenant  of  Grace. 


121 


the  head  of  the  serpent,  onward  through  all  the  stages  of 
the  unfolding  of  the  purposes  of  grace,  there  appears  but 
one  gracious  method  of  providing  and  bestowing  the  benefits 
of  God's  purpose  to  redeem.  However  the  outward  form 
may  vary,  there  is  but  one  underlying  covenant  relation. 
Its  essential  nature,  or,  as  the  Confession  says,  its  substance, 
always  remains  the  same.  In  the  patriarchal  and  the  Mo- 
saic eras,  in  Old  and  in  New  Testament  times,  there  is  one 
and  tlife  same  covenant,  with  the  one  only  Mediator,  Jesus 
Christ,  the  same  promise  of  life  and  salvation,  and  the  similar 
condition  of  faith  in  order  to  the  reception  of  the  blessings 
of  the  covenant,  which  is  well  ordered  in  all  things,  and  sure. 
2.  But  the  mode  of  administration  may,  and  does,  differ 
from  age  to  age.  Hence  arise  what  may  be  called  different 
dispensations  of  the  covenant  of  grace.  By  this  is  meant 
that  there  are  different  ways  of  exhibiting  and  conveying  the 
gracious  benefits  secured  by  the  provisions  of  the  covenant. 
In  the  early  dispensations  the  mode  was  quite  simple  and 
direct ;  in  the  Mosaic  it  became  much  more  elaborate  in  its 
outward  forms ;  and  in  the  New  Testament  it  appears  to  be 
more  distinctly  spiritual.  It  is  not  an  easy  matter  to  make 
clear  divisions  between  some  of  these  dispensations,  and 
various  writers  are  by  no  means  agreed  as  to  the  number  of 
them  to  be  defined.  As  a  matter  of  fact,  they  seem  to  shade 
into  each  other,  just  as  one  prepared  the  way  for  another. 
Some  would  divide  as  follows:  From  Adam  to  Noah,  from 
Noah  to  Abraham,  from  Abraham  to  Moses,  from  Moses  to 
Christ,  and  from  Christ  to  the  end  of  the  world.  A  careful 
study  of  these  covenant  eras,  noting  in  each  the  measure  of 
truth  revealed,  the  form  of  the  ordinances  instituted,  and  the 
measure  of  grace  conveyed,  makes  a  most  interesting  biblical 
inquiry.  As  the  historical  unfolding  of  the  covenant  moves 
on,  it  assumes  more  and  more  definiteness.  The  stream  nar- 
rows its  channel,  but  it  flows  ever  more  deeply  till  the  time 
of  Christ,  when  it  overflows  all  its  banks  and  exhibits  again  its 


122 


The  Presbyterian  Standards. 


i  I- 


11 


!     1 

1 

primitive  universality.  There  are  two  great  dispensations 
recognized  in  the  exposition  of  the  Standards,  and  these  are 
to  be  briefly  considered  in  closing  this  chapter.  They  are 
known  as  the  Old  and  New  Testaments. 

These  two  great  dispensations,  are  not  covenants  strictly 
speaking.  That  of  the  Old  Testament  has  law  so  much  in 
the  foreground  that  it  is  sometimes  called  the  dispensation 
of  law ;  that  which  is  called  the  New  Testament  has  grace  so 
much  in  the  foreground  that  it  is  very  properly  termed  the 
gospel;  yet  both  are  gracious.  But  law  is  in  the  fore- 
ground and  grace  is  in  the  background  in  the  Old,  while 
grace  is  in  the  foreground  and  law  in  the  background  in  the 
New  Testament.  Thus  law  and  grace  are  blended  in  the 
covenant  relation.  A  few  things  are  now  to  be  said  concern- 
ing each  of  these  dispensations. 

J*irst,  The  Old  Testament,  or  covenant,  dispensation  is 
considered.  Here  the  mode  was  by  promises  which  related 
to  the  blessings  of  the  covenant,  by  prophecies  which  set 
forth  the  nature  and  work  of  the  Messiah  and  his  kingdom, 
by  sacrifices  which  pointed  constantly  to  the  one  great  sacri- 
fice to  be  made  in  the  fulness  of  time,  by  circumcision  which 
was  the  seal  of  the  covenant,  by  the  passover  which  was  a 
perpetual  memorial  of  a  past  deliverance  and  an  abiding 
pledge  of  the  deliverance  from  sin,  and  by  other  types  and 
ordinances,  such  as  the  kingly  and  priestly  official  lines,  and 
the  various  rites  of  the  Jewish  economy.  By  means  of  all 
these  things  the  coming  of  Christ  was  foresignified,  and 
thereby  the  faith  of  the  true  Jews  in  the  advent  of  the  ex- 
pected Messiah,  by  whom  they  were  to  obtain  salvation  and 
eternal  life,  was  constantly  built  up.  In  every  case  Christ  in 
the  new  was  the  substance  and  antitype  of  the  shadow  and 
the  type  of  the  old  dispensation. 

Secondly,  The  New  Testament,  or  covenant  dispensation 
follows.  Under  this  dispensation  Christ  the  substance  was 
exhibited.     In  it,  also,  although  the  ordinances  are  fewer  in 


The  Covenant  of  Grace. 


123 


number  than  in  the  Old  Testamei.i,  and  although  there  is 
more  simplicity  in  outward  form  and  less  glory  in  ritual, 
yet  in  these  few  simple  ordinances  there  is  held  forth  with 
more  fulness,  evidence  and  spiritual  efficacy,  to  all  nations, 
whether  Jew  or  Gentile,  the  blessings  of  the  covenant  of 
grace.  The  ordinances  by  which  the  benefits  of  the  covenant 
of  grace  are  dispensed  are  the  preaching  of  the  word,  no 
doubt  including  prayer,  together  with  the  two  sacraments  of 
baptism  and  the  Lord's  supper,  which  have  taken  the  place 
of  circumcision  and  the  ppssover  of  the  old  dispensation. 
These,  as  means  of  grace,  will  come  to  be  spoken  of  in  a 
later  chapter,  so  that  no  exposition  need  be  added  here. 

3.  Men,  specially  the  elect,  were,  and  are,  truly  saved  under 
both  dispensations.  The  Standards  teach  distinctly  that  the 
Old  Testament  saints  were  as  truly  saved  as  those  in  the 
gospel  dispensation,  and  that  they  were  saved  by  the  Holy 
Spirit,  through  the  merits  of  Jesus  Christ,  and  by  means  of 
faith  on  their  part.  The  Confession  and  Larger  Catechism 
agree  in  saying  that  the  modes  by  which  the  covenant  was 
administered  under  the  law  of  the  Old  Testament  dispensa- 
tion were  for  the  time  sufficient  and  efficacious  through  the 
operation  of  the  Spirit  to  instruct  and  build  up  the  elect  in 
the  faith  of  the  coming  Messiah,  by  whom  they  had  full  re- 
mission of  sins  and  eternal  salvation.  Thus  the  Old  Testa- 
ment believers  were  as  truly  saved  by  faith  as  are  those  of 
New  Testament  times.  The  Romish  opinion  of  the  Lirnbus 
Patrem  is  not  only  unscriptural,  but  entirely  unnecessary,  in 
the  light  of  the  exposition  of  the  covenant  of  grace  just  made. 
Hence,  the  doctrine  is,  one  covenant  with  two  dispensations, 
one  Mediator  and  one  method  of  salvation,  and  multitudes 
fully  saved  under  both  dispensations  of  the  covenant  of 
grace. 


^    i 


lUl 


CHAPTER  X. 

THH!  PERSON  OF  JESUS  CHRIST,   THE  MEDIATOR. 

Shorter  Catkchism,  21,  23;    Larger  Cateoiusm,  36-42;   Confession  of 

Faith,  VIII. 

IN  this  chapter  the  heart  of  the  redemptive  scheme,  an 
outline  of  which  was  given  in  the  last  chapter,  is  reached. 
The  Confession  and  both  Catechisms  have  very  complete 
statements  concerning  the  person  of  Christ.  The  Larger 
Catechism  gives  a  specially  full  outline  of  this  cardinal  doc- 
trine of  the  Christian  system.  The  Confession  unites  in  a 
single  chapter  what  it  has  to  say  concerning  both  the  person 
and  the  work  of  the  Redeemer.  In  the  first  three  sections 
the  person  of  Christ  is  described. 

It  can  scarcely  be  necessary  to  insist  upon  the  vital 
importance  of  true  scriptural  views  in  regard  to  this  great  sub- 
ject. The  Standards,  though  not,  strictly  speaking,  Christo- 
centric  in  their  structure,  yet  give  very  great  prominence  to 
the  person  and  work  of  the  Redeemer  in  their  system.  They 
rightly  make  this  the  central  topic  in  their  redemptive 
scheme.  As  that  scheme  is  wrought  out  by  the  method  of 
grace  known  as  the  covenant  relation,  and  as  Christ  is  the 
Mediator  of  that  covenant,  and  the  only  Redeemer  of  the 
elect  who  are  ordained  to  life,  so  he  is  the  centre  from  whose 
person  and  work  all  the  lines  of  redeeming  love  and  grace 
radiate.  It  is  the  glorious  person  of  the  blessed  Redeemer, 
as  the  God-man,  that  awaits  description  in  this  chapter,  as 
it  is  set  forth  in  the  Standards. 

I.  A  General  Statement. 

In  the  Confession  there  is  at  the  outset  a  general  compre- 
hensive statement  relating  to  the  person  of  Christ  as  the 
Mediator  of  the  covenant  between  God  and  man.     It  is  first 

124 


i  ^^ 


1^ 


The  Person  of  Jesus  Christ,  the  Mediator.        125 

announced  that  in  his  eternal  purpose  God  was  pleased  to 
choose  and  ordain  for  the  work  of  redemption  the  Lord 
Jesus,  his  only  begotten  Son,  to  be  the  Mediator  of  the 
second  covenant  between  God  and  man.  In  this  off '  ial  and 
divinely  appointed  capacity,  he  was  commissioned  to  act  as 
a  prophet,  as  a  priest,  and  as  a  king.  He  was,  also,  the  head 
and  saviour  of  the  church,  and  heir  of  all  things  for  himself 
and  his  people.  He  was,  also,  appointed  to  be  the  judge  of 
the  world ;  and  this  judicial  function  relates  not  only  to  his 
own  church  and  people,  but  also  to  the  unbelieving  world 
that  remains  impenitent,  and  is  finally  cast  out  and  punished. 
Then,  the  gracious  purpose  of  electing  love  is  emphasized  by 
the  Confession  in  this  connection.  It  is  said  that  from  all 
eternity  God  the  Father  did  give  to  the  Son,  as  Mediator,  a 
people  to  be  his  seed,  and  that  this  people  are  in  time  to  be 
redeemed  by  him.  In  like  manner  all  things  involved  in  their 
salvation  are  made  certain,  so  that  all  this  elect  covenant 
seed  shall  in  due  time  be  called,  justified,  sanctified,  and 
glorified.  Here  the  representative  principle  again  emerges. 
On  behalf  of  that  people  given  in  covenant  to  the  Son  by 
the  Father,  the  Son  stands  and  acts.  Thus  his  people  are 
federally  identified  with  him  from  all  eternity,  in  the  cove- 
nant. They  are  his  sheep  given  to  him  by  the  Father.  And 
those  thus  federally  in  Christ  through  the  covenant  are  in 
due  time  to  be  spiritually  united  to  him  in  their  eflfectual 
calling,  and  then  they  are  experimentally  and  consciously 
joined  unto  him  by  faith  unto  justification.  It  is  in  relation 
to  this  broad  and  eternal  basis  of  electing  love  and  grace 
that  the  person  and  work  of  the  Redeemer  come  into  view 
in  the  Standards. 

II.  The  Two  Natures  of  the  Redeemer. 

The  doctrine  of  the  Standards  touching  the  person  of 
Christ  is  to  the  effect  that  in  his  person  there  are  two  na- 
tures, the  human  and  the  divine,  joined  in  an  eternal  union. 
This  makes  the  God-man,  or  the  theanthropic  person  of  the 


M 


126 


The  Presbyterian  Standards. 


'"  i 


Vi 


I 


I 


s 

1  ' 

Redeemer,  accordinf^  to  which  he  is  represented  as  subsist- 
ing with  these  two  natures  in  one  person  for  ever. 

1.  The  divine  nature  is  to  be  first  described.  In  this  re- 
spect Jesus  Christ,  as  Mediator  and  Redeemer,  is  the  eternal 
Son  of  God.  He  is  not  Son  either  as  the  highest  and  first 
creature,  or  as  the  official  Redeemer  only.  As  the  eternal 
Son  of  God,  he  is  the  second  person  of  the  Trinity,  and  truly 
of  the  essence  of  deity.  He  is  thus  of  one  and  the  same 
divine  essence  as  the  Father,  and  equal  with  him  in  power 
and  glory.  In  no  respect,  therefore,  is  there  mj  essential 
inferiority  in  the  Son  to  the  Father.  This  is  a  plain  em- 
phatic statement  of  the  true  deity  of  the  divine  nature  in  the 
theanthropic  person  of  the  Redeemer.  In  view  of  the  ancient 
heresies,  and  of  modern  kenosis  theories  concerning  the  person 
of  Christ,  this  statement,  with  its  scriptural  proofs,  is  of  the 
highest  value.  In  no  respect  were  the  trinitarian  relations 
disturbed  by  the  assumption  of  the  human  nature,  and  hence 
the  stability  of  the  Trinity  and  the  true  deity  of  the  eternal 
logos  are  preserved  in  the  person  of  the  Redeemer.  This  is 
a  simple  statement  of  the  fact,  without  any  attempt  to  ex- 
plain its  mystery. 

2.  The  human  nature  is  to  be  next  explained.  In  the 
fulness  of  time  this  eternal  Son  became  man,  or  took  upon 
himself  man's  nature.  The  former  is  the  language  of  the 
Catechisms,  and  the  latter  is  that  of  the  Confession.  In 
some  respects  the  confessional  statement  seems  to  be  the 
better  one,  although  the  meaning  of  the  Catechisms  is  after- 
wards explained  in  almost  the  same  sense.  The  eternal  Sorj 
did  not  become  man  in  the  sense  that  ho  no  longer  retained 
his  true  deity.  He  did  take  man's  entire  nature  into  abid- 
ing union  with  his  deity.  In  the  human  nature  thus  as- 
sumed there  were  all  the  essential  elements  of  man's  nature. 
He  had  a  true  human  body  of  flesh  and  blood,  just  like  that 
of  any  man,  sin  excepted.  He  was  thus  of  the  seed  of  Abra- 
ham, and  not  of  the  nature  of  angels.     Then,  too,  he  had  a 


The  Person  of  Jesus  Christ,  the  Mediator.        127 

reasonable  soul,  which  means  that  he  had  all  the  rational 
faculties,  and  the  moral  powers,  and  the  religious  sentiments 
pertaining  to  human  nature.  He  became  man  by  taking  to 
himself  this  true  body  and  reasonable  soul,  and  then  he 
grew  up  from  infancy  to  manhood  just  like  any  other  member 
of  the  human  family.  Hence,  the  Scriptures  describe  him 
as  increasing  in  stature,  as  to  his  body,  and  in  wisdom,  as  to 
his  soul ;  and  as  growing  up  in  favor  with  God  and  man. 

This  human  nature,  the  Confession  further  states,  had  all 
the  essential  properties  and  common  infirmities  of  man's 
nature,  with  the  exception  of  sin.  This  means  that  all  the 
physical,  mental,  moral  and  spiritual  qualities  necessary  to 
true  humanity  were  possessed  by  him.  Every  essential 
quality  pertaining  to  the  body,  to  the  mind,  to  the  heart,  and 
to  the  spirit  of  man  were  possessed  by  the  God-man.  By 
the  common  infirmities  here  mentioned  are  meant,  not  sinful 
weaknesses,  but  the  ills  and  pains  to  which  human  nature  is 
heir,  together  with  the  sorrows  and  disappointments  which 
the  soul  of  man  may  feel.  And  in  these  very  facts  there  is 
further  proof  of  the  true  and  complete  humanity  of  the  Lord 
Jesus  Christ. 

III.  How  was  the  human  nature  assumed?  is  the  next 
question  answered  in  the  Standards.  To  this  point  the 
Standards  speak  but  briefly,  and  in  almost  similar  language 
in  the  Confession  and  both  Catechisms.  He  was  conceived 
by  the  power  of  the  Holy  Ghost  in  the  womb  of  the  Virgin 
Mary,  and  born  of  her,  yet  without  sin.  This  is  simply  stat- 
ing this  most  mysterious  fact  in  the  language  of  Scripture. 
The  parentage  of  the  child  Jesus  was  not  human  on  the 
father's  side.  Through  a  miracle  wrought  by  the  Holy 
Ghost,  the  human  nature  of  the  Redeemer  was  brought  into 
union  with  the  eternal  Son  of  God.  The  work  of  the  Holy 
Ghost  in  this  connection  is  worthy  of  careful  remark.  He  is 
the  divine  person  by  whose  agency  the  two  natures  were 
joined  together  in  the  incarnation,  so  as  to  constitute  the 


128 


The  PltESBYTERIAN  STANDARDS. 


%\  < 


\      i 


II 


I 


■i   ! 


*  i 


tlieanthropic  person  of  tie  Redeemer.  How  far  the  work  of 
the  Spirit  in  continued  in  this  connection  it  is  not  easy  to 
say,  and  how  far  the  Holy  Spirit  should  even  now  be  re- 
garded as  the  medium  through  which  the  divine  nature  acts 
on,  or  through,  the  human  nature,  is  an  inquiry  in  regard  to 
which  much  care  is  needed.  It  can  hardly  be  the  case,  that 
the  Holy  Spirit's  agency  is  constantly  exercised  in  holding 
the  two  natures  together  in  the  God-man.  There  can  be  no 
doubt,  however,  that  the  Holy  Spirit  rested  upon  Christ  and 
upheld  him  in  his  human  nature  throughout  his  mediatorial 
work  on  earth. 

It  is  further  added,  that  Jesus  was  of  the  substance  of 
Mary,  and  born  of  her.  By  partaking  of  her  substance, 
Jesus  truly  participated  in  human  nature.  That  Jesus  was 
thus  born  of  the  substance  of  Mary,  sin  excepted,  excludes 
those  curious  theories  which  maintain  that  he  had  not  a  real 
human  body,  but  that  it  was  some  sort  of  an  angelic  body 
which  was  given  him,  and  which  was  brought  forth  from  the 
womb  of  his  mother,  Mary.  The  body  was  true  and  the 
birth  was  real,  and  the  incarnation,  by  the  agency  of  the 
Holy  Spirit,  is  the  answer  to  the  question :  How  did  the  Son 
of  God  assume  the  human  nature?  The  whole  mysterious 
process  involved  in  the  miraculous  conception,  and  in  the 
remarkable  birth  of  Jesus,  is  denoted  by  the  term  incarna- 
tion. And  this  includes  more  than  an  ordinary  birth.  In 
its  deepest  aspects  it  relates  to  the  way  in  which  the  union 
of  a  true,  yet  impersonal,  human  nature  with  the  eternal 
Logos,  or  second  person  of  the  Trinity,  was  effected,  in 
order  to  constitute  the  unique  and  suitable  person  of  the  Re- 
deemer and  Mediator  of  the  covenant  of  grace. 

IV.  The  next  question  raised  in  the  Standards  relates  to  the 
way  in  which  the  natures  are  united  in  the  one  person.  This 
is  another  difficult  point  upon  which  the  Catechisms  say  but 
little,  but  of  which  the  Confession  speaks  at  greater  length. 
The  former  both  simply  say  that  Jesus  Christ,  as  Media- 


The  Person  op  Jesus  Christ,  the  Mediator.        129 

tor  of  the  covenant  of  grace,  was,  and  continues  to  be,  God 
and  man,  in  two  entire  distinct  natures  and  one  person,  for 
ever.  The  Confession,  however,  enlarges  upon  this,  and 
asserts  that  two  whole,  perfect,  and  distinct  natures,  which 
are  termed  Godhead  and  manhood,  are  inseparably  joined 
together  in  one  person.  The  whole  divine  nature  of  the 
second  person  of  the  Trinity,  and  an  entire  human  nature 
were  thus  united.  The  divine  nature  was  not  robbed  of  any 
of  its  perfections,  nor  was  the  human  nature  wanting  in  any 
of  its  essential  qualities,  as  they  were  brought  into  union. 
The  natures  were  essentially  distinct  as  they  were  brought 
together,  and  though  joined  in  what  is  called  the  hypostatic 
union,  which  is  a  personal  union,  the  natures  are  not  blended 
nor  commingled.  Moreover,  the  union  thus  constituted  is 
inseparable  in  its  nature. 

As  to  the  manner  in  which  the  union  of  the  two  distinct 
natures  in  one  person  is  effected,  and  as  to  the  results  of 
that  union,  the  Confession,  after  the  manner  of  the  ancient 
ecumenical  creeds,  says  that  they  are  joined  inseparably  in 
the  one  person,  without  conversion,  composition,  or  confu- 
sion. To  explain  all  that  this  statement  means  would  l)e  to 
recite  some  of  the  most  earnest  controversies  of  the  early 
Christian  church,  and  it  is  by  no  means  the  purpose  of  this 
chapter  to  do  this.  Only  a  sentence  or  two,  by  way  of  ex- 
planation, shall  be  set  down.  The  natures,  then,  are  not 
converted  into  each  other,  either  the  divine  into  the  human, 
so  as  to  make  a  divine  man,  or  the  human  into  the  divine, 
so  as  to  make  a  human  God.  Nor  are  the  natures  com- 
pounded in  some  strange  way,  and  so  blended  together  as  to 
be  no  longer  one  or  the  other,  but  a  third,  different  from 
either.  Nor,  again,  are  the  natures  confused  in  any  way, 
or  so  mixed  together  that  the  essential  properties  of  both 
natures  are  indiscriminately  existing  in  the  theanthropic 
person.  But,  positively,  the  Standards  teach  that  in  the  one 
person  of  the  Bedeemer  true  deity  and  real  humanity  are 
9 


130 


The  Presdyterian  Standards. 


11 


I""  ~ 


m  I 


I!  i' 


ij 


tin 


joined  together  in  an  inseparable  personal  union.  Hence, 
Christ  is  truly  God  and  really  man,  yet  there  is  only  one 
Christ  and  one  Mediator  between  God  and  man.  The  the- 
anthropic  person  is  one,  yet  it  is  constituted  of  the  two 
natures,  complete  yet  not  commingled. 

V.  The  Standards  next  take  up  the  question :  "Why  must 
the  Mediator  be  God?  To  this  interesting  inquiry  the 
Larger  Catechism  alone  speaks,  and  what  it  states  is  worthy 
of  study.  There  are  here  given,  in  a  simple  way,  the  reasons 
why  the  Mediator  must  be  divine.  These  are  now  to  be 
mentioned  in  order. 

1.  The  human  nature  is  thereby  sustained.  As  Mediator 
the  sins  of  his  people  were  laid  upon  him,  and  the  infinite 
wrath  of  God,  as  his  fixed  purpose  to  treat  sin  as  it  deserves, 
came  upon  him ;  and  the  penalty  of  death,  in  all  its  dreadful 
punitive  meaning,  was  to  be  met  and  endured.  This  being 
the  case,  the  human  nature,  unsupported  by  the  divine, 
would  surely  have  been  crushed  beneath  the  load.  Geth- 
semane  and  Calvary  needed  the  supports  of  the  divine  nature 
for  the  burden  which  rested  on  the  human  in  the  agony  of 
the  garden  and  the  sufferings  of  the  cross. 

2.  The  presence  of  the  divine  nature  gives  value  to  his  re- 
demptive work.  Though  it  cannot  be  said,  nor  do  the  Stan- 
dards teach,  that  the  divine  nature  really  suflfered,  yet  the 
fact  that  the  human  nature,  which  was  the  real  basis  of  the 
sufferings  of  the  Eedeemer,  was  in  union  with  the  divine 
nature,  gave  a  worth  and  an  efficacy  to  the  sufferings  in  the 
human  nature,  which  render  them  entirely  different  from, 
and  of  higher  value  than,  the  sufferings  of  any  mere  man. 
This  fact  marks  the  difference  between  the  sufferings  of 
Christ  and  of  the  martyrs.  In  like  manner,  the  active  obe- 
dience which  Christ  rendered  in  the  human  nature  has  at- 
tached to  it  a  meaning  and  a  dignity  far  above  that  which 
the  obedience  of  any  mere  man  couJd  possibly  deserve.  And 
his  intercession,  too,  was  endowed  with  a  value  and  an  effi- 


The  Person  op  Jesus  Christ,  the  Mediator.       131 


cacy  of  the  very  highest  order,  because  the  divine  nature 
sustained  the  human.  Indeed,  without  the  divine  nature, 
there  would  have  been  no  access  on  the  part  of  the  Mediator 
into  the  presence  of  God  at  all.  By  reason  of  the  exalted 
dignity  given  to  the  person  of  the  Mediator,  through  the 
presence  of  the  divine  nature,  his  intercession  is  all-pre- 

3.  The  divine  nature  along  with  the  human  was  necessary 
to  give  assured  success  to  his  work.  Here  several  particu- 
lars need  only  be  mentioned  in  the  briefest  way.  To  meet 
and  satisfy  the  demands  of  the  law  and  justice  of  God,  one 
who  was  clad  with  divine  power  and  dignity  was  needed.  The 
favor  of  God  was  to  be  procured,  and  tnis  could  not  be  done  by 
man  alone,  but  it  required  one  who  was  the  well-beloved  Son 
in  whom  the  Father  is  ever  well  pleased.  A  peculiar  people, 
his  elect  covenant  seed,  are  to  be  redeemed,  and  to  give  value 
to  the  ransom-price  the  presence  of  the  divine  nature  was 
required.  To  secure  the  mission  of  the  Spirit,  the  third 
person  of  the  Trinity,  it  was  requisite  that  the  second  person 
of  the  Godhead  should  be  so  related  to  the  theanthropic  per- 
son, who  made  the  atonement,  as  to  justify  the  claim  he 
might  make  for  the  efficacious  grace  of  the  Holy  Spirit  for 
his  people.  Then,  too,  the  enemies  of  Christ  and  his  people 
are  to  be  conquered,  and  this  needs  more  than  human  power. 
Satan  is  stronger  than  man,  but  not  mightier  than  God.  To 
crown  all,  in  order  to  bring  in  an  everlasting  salvation  from 
sin  and  Satan  requires  one  who  is  at  once  God  and  man, 
that  by  the  omnipotence  of  his  divine  nature  he  may  conquer 
his  foes,  and  bring  his  people  off  more  than  conqueror  in 
the  end. 

VI.  Another  question  dealt  with  in  the  Standards  is :  Why 
should  the  Redeemer  be  man?  On  this  question  the  Larger 
Catechism  chiefly  speaks,  although  the  Confession  has  also 
some  valuable  statements  which  bear,  indirectly  at  least, 
upon  the  inquiry  here  raised.     To  effect  mediation  between 


!   ^ 


132 


The  Presbyterian  Standards. 


iH 

^ 

:*  1   ' 

V 

h 

-i 

God  and  man,  it  was  just  as  necessary  for  the  Mediator  to  be 
man  as  to  be  God.  A  few  particulars  are  noted  to  show 
this. 

1.  It  was  necessary  that  he  should  be  man  in  order  to 
advance  the  human  nature.  Through  union  with  the  divine 
nature,  the  human  nature  was  greatly  elevated,  and  endowed 
with  a  high  and  advanced  dignity.  With  this  advancement 
of  nature,  the  man  Christ  Jesus  was  qualified  to  render  suit- 
able satisfaction  to  law  in  the  room  and  stead  of  sinful  men, 
and  also  to  make  a  prevailing  intercession  for  them,  seeing 
that  he  was  made  in  their  nature.  Above  all,  by  the  pos- 
session of  a  human  nature  Jesus  Christ  the  Mediator  of  the 
covenant,  and  the  Kedeemer  of  his  people,  was  invested  with 
a  tender  sympathy  and  compassion,  which  fully  fitted  him 
to  have  a  fellow-feeling  for  their  infirmities.  But  these 
points  need  not  be  enlarged  upon,  although  they  are  very 
important  and  precious.  Having  the  human  nature,  he  is 
in  every  way  fitted  to  be  the  Redeemer  of  the  children  of 
men. 

2.  It  was  necessary  that  Christ  should  be  man  in  order 
that  his  people  might  be  made  sons  and  heirs.  Jesus,  as  to 
his  divine  nature,  is  the  Son  of  God.  Having  assumed  the 
human  nature,  this  relation  to  the  Father  abides,  so  that  che 
Son  of  God  is  also  the  Son  of  man.  1'hus,  by  the  human 
nature  in  the  theanthropic  person,  Christ  has  lifted  up  into 
the  relationship  of  sons  all  his  covenant  people.  They 
thereby  receive  the  spirit  of  adoption,  and  become  the  sons 
of  God  through  Jesus  Christ.  In  addition  to  all  that  r>dop- 
tion  and  heirship  implies,  they  also  have  the  comfort  of  the 
children  of  God,  and  have  access  to  him  with  holy  boldness 
at  a  throne  of  grace.  This  sonship  and  heirship,  this  source 
of  comfort  and  freedom  of  access  in  prayer,  aU  come  through 
the  fact  that  the  Mediator  possesses  the  human  nature.  If 
these  precious  privileges  were  ever  to  be  granted  to  sinful 
men,  it  was  needful  that  Christ  should  be  man.    Christ's 


^-~.J 


The  Person  of  Jesus  Christ,  the  Mediator.        133 

covenant  people  have,  therefore,  in  him  a  great  high  priest 
who  acts  in  their  nature,  and  is  fully  equipped  to  do  for 
them  all  that  they  need. 

VII.  Another  question  discussed  by  the  Standards  relates 
to  the  reason  why  the  Mediator  should  be  of  one  person. 
But  a  sentence  is  needed  here,  based  chiefly  upon  what  the 
Larger  Catechism  says.  Since  the  Mediator  is  to  reconcile 
God  and  man,  it  is  evident  from  the  nature  of  the  case  that 
he  must  not  only  have  the  natures  of  both  the  parties  whom 
he  is  to  reconcile,  but  that  in  his  person,  as  reconciler,  he 
shall  be  only  one.  It  is  in  this  way  alone  that  the  proper 
works  of  both  natures,  in  the  ministry  of  reconciliation,  are 
capable  of  being  ascribed  to  the  one  person,  and  be  accepted 
of  God  for  his  people,  and  at  the  same  time  relied  on  by  sinfnl 
men.  The  two  natures  must,  therefore,  be  bound  up  in  the 
unity  of  the  one  person,  in  order  to  give  efficacy  to  the  works 
which  the  natures  severally  perform  as  the  instruments  of 
redemption. 

Herein  is  seen  the  importance  of  the  unity  of  the  person. 
As  the  result  of  tliis  unity,  the  attributes  and  works  of  both 
natures  may  be  ascribed  in  common  to  the  person,  and  at  the 
same  time  they  cannot  be  ascribed  to  either  nature  indis- 
criminately. In  like  manner,  it  is  proper  to  remark  that,  while 
both  natures  are  necessary  to  the  completeness  of  the  per- 
sonality of  the  Bedeemer,  as  distinguished  from  the  Logos, 
that  is,  the  theanthropos,  as  distinct  from  the  eternal  Son  of 
God,  yet  the  s^t  of  the  personality  of  the  theanthropic  per- 
son is  in  the  divine  nature.  This  is  in  analogy  with  the  case 
of  man,  for  while  body  and  soul  are  both  necessary  to  the 
personality  of  man,  the  seat  of  the  personality  is  really  in 
his  soul,  or  spiritual  nature. 

VIII.  Why  is  the  Mediator  called  Jesus  and  Christ?  is 
the  last  question  raised  by  the  Standards,  in  regard  to  the 
person  of  the  Mediator.  This  double  question  may  be  an- 
swered from  the  Larger  Catechism  also  in  a  sentence  or  two. 


134 


The  PuEbi3YTERIAN  STANDARDS. 


II  f^ 


li 


11 


1.  He  is  called  Jesus  in  the  Scriptures,  because  he  shall 
save  his  people  from  their  sins.  The  name  Jesus,  or  Joshua, 
means  "saviour,"  or  "deliverer,"  and,  as  applied  to  the  Re- 
deemer, it  denotes  the  j^recious  fact  that  he  delivers  hia  peo- 
ple from  their  sins,  both  in  regard  to  their  guilt  and  their 
pollution.     As  Jesus,  he  is  Saviour,  or  Deliverer. 

2.  Then,  he  is  called  Christ,  because  he  was  anointed  with 
the  Holy  Ghost  above  measure  to  fit  him  for  his  work.  The 
Greek  word  Christo6  means  "  anointed  one,"  and  it  has  pre- 
cisely the  same  meaning  as  the  Hebrew  word  Messiah.  By 
the  anointing  of  the  Holy  Ghost  he  was  set  apart  for  his 
work  of  redemption,  and  at  the  same  time  he  was  thereby 
fully  furnished  with  all  ability  and  authority  for  his  media- 
torial service.  He  was  thus  qualified  in  every  way  to  exe- 
cute the  office  of  a  prophet  in  revealing  the  will  of  God,  of  a 
priest  in  making  atonement  and  intercession,  and  of  a  king 
in  ruling  over  his  people  and  defending  them  from  all  their 
foes.  All  these  things,  and  everything  else  necessary,  Christ, 
as  the  anointed  of  God,  effects,  alike  in  his  estate  of  humilia- 
tion and  of  exaltation,  even  as  he  is  Mediator  in  both  na- 
tures, and  under  all  dispensations. 

3.  The  Confession  adds  a  few  things  which  can  be  best  set 
down  at  this  point.  It  says  that  the  Lord  Jesus,  in  his 
human  nature  as  united  with  the  divine,  was  sanctified  and 
anointed  with  the  Holy  Ghost.  As  the  result  of  this,  he  was 
filled  with  all  the  treasures  of  wisdom  and  knowledge ;  for  in 
nim  it  pleased  the  Father  that  all  fulness  shoj^ld  dwell.  And, 
further,  by  reason  of  this  anointing  of  the  Spirit,  he  was 
holy,  harmless,  and  undefiled,  full  of  grace  and  truth ;  and 
in  this  way  he  was  thoroughly  furnished  to  execute  the  of- 
fice of  a  mediator  and  surety.  The  Confession  adds,  that 
Jesus  Christ  did  not  take  this  office  of  Mediator  to  himself, 
but  was  called  to  it  by  the  Fatho..  And  when  the  Father 
thus  called  him  to  this  office,  he  gave  into  his  hand  all  power 


The  Person  of  Jesus  Christ,  the  Mediator.        135 

and  judgment;  and  he  further  gave  him  command  to  execute 

his  mediatorial  commission. 

The  exposition  of  this  important  chapter  is  now  com- 
pleted. The  closing  paragraphs  form  a  suitable  preparation 
for  the  next  chapter,  which  will  deal  with  the  work  of  the 
Mediator  in  his  several  offices.  That  the  person  of  our  ador- 
able Kedeemer,  as  the  Catechisms  call  him,  or  of  our  Media- 
tor and  Surety,  as  the  Confession  terms  him,  is  amply  ade- 
quate for  his  work,  is  abundantly  evident  from  the  careful 
summary  of  the  splendid  statements  of  the  Standards  given 
in  this  chapter. 


CHAPTEIi  XL 


f 

THE  OFFICES  OF  THE  MED/ATOH—TffE  PROPHETIC. 

Shorter  Cateohism,  23,  24;  Larger  Cateohibm,  41-43;    Confession  of 

Faith,  VIII. 

THE  last  chapter  dealt  with  the  person  of  the  Mediator  \ 
this  one  will  begin  the  explanation  of  his  work  as  the 
Eedeemer.  At  the  very  outset  it  is  worthy  of  notice  that  the 
Catechisms  and  the  Confession  unfold  the  great  work  of  the 
Redeemer  according  to  very  different  plans.  The  same  well- 
defined  doctrine  is  presented  in  both,  but  that  doctrine  i» 
opened  on  different  lines,  and  according  to  diverse  structural 
principles.  In  the  Confession  the  statement  is  general,  and 
is  based  mainly  on  the  idea  of  mediation,  and  of  what  the 
Mediator  suffered  and  secured.  In  the  Catechisms  the  sub- 
ject is  unfolded  under  the  guidance  of  the  idea  of  the  three 
offices  which  Christ  executes  as  our  Redeemer.  He  is  at 
once  prophet,  priest,  and  king.  The  Confession,  again, 
alludes  in  only  a  brief  way  to  the  humiliation  and  exaltation 
of  Christ,  while  the  Catechisms,  especially  the  Larger,  give 
much  space  to  these  facts  in  the  work  of  the  Redeemer.  It 
will  be  noted,  also,  that  there  is  no  definite  discussion  of 
what  is  known  as  the  doctrine  of  the  atonement,  under  the 
heading  of  that  term.  There  is,  of  course,  a  very  clearly- 
defined  doctrine  of  atonement  presented  in  the  Standards,, 
both  as  to  its  nature  and  design,  but  its  factors  are  assumed 
and  incidentally  unfolded,  rather  than  formally  discussed. 
These  differences  in  the  treatment  of  the  work  of  Christ  as. 
our  Redeemer  in  the  Catechisms  and  the  Confession  make 
it  rather  difficult  to  gather  together  what  they  have  to  say 
upon  this  great  theme.  Perhaps  the  ends  of  orderly  and 
compact  discussion   can  be  best  secured  by  first  present- 

136 


¥ 


The  Offices  of  the  Mediator — The  Prophetic.     137 


I 


ing  the  general  view  which  the  Confession  gives,  and  then 
unfolding  the  scope  of  the  three  offices  of  the  Eedeemer, 
as  they  are  stated  in  the  Catechisms.  Then,  the  whole 
may  very  properly  be  concluded  by  exhibiting  the  factors 
;vhich  enter  into  the  humiliation  and  exaltation  of  Christ, 
especially  as  given  in  the  Catechisms.  To  do  all  this  will 
require  at  least  three  chapters. 

I.  A  General  Statement  of  the  Mediator's  Work. 

Several  particulars  are  to  be  mentioned  under  this  general 
view,  in  order  to  give  an  outline  of  it. 

1.  The  office  of  mediator  and  surety  Christ  did  most  will- 
ingly undertake.  And  it  was  necessary  that  he  should  volun- 
tarily engage  to  enter  upon  this  work,  even  as  he  was  called 
and  appointed  to  it  by  the  Father.  For  it  is  in  the  very 
fact  that  he  voluntarily  entered  upon  his  work,  and  willingly 
completed  it,  that  the  whole  virtue  and  value  ot  his  obedi- 
ence and  sacrifice  consist.  Had  he  been  driven  to  this  work, 
or  had  he  obeyed  as  a  slave  and  died  against  his  will,  the 
real  efficacy  of  his  work  would  have  been  entirely  destroyed. 

2.  Then  Jesus  Christ  was  fully  qualified  for  his  mediator- 
ial work,  not  only  in  his  person,  as  was  seen  in  the  preced- 
ing chapter,  but  also  in  the  relations  which  he  assumed,  and 
in  the  experiences  to  which  he  submitted.  That  he  might, 
as  Mediator,  redeem  those  who  were  under  tlie  penalty  of 
the  law,  he  was  made  under  the  law,  and  did  perfectly  fulfil 
it.  He  also  observed  the  ceremonial  law ;  he  kept  the  moral 
law,  both  in  its  letter  and  spirit ;  and  he  fulfilled,  both  nega- 
tively and  positively,  the  legal  conditions  of  the  covenant  of 
grace.  He  entered  precisely  into  that  covenant  place  under 
the  law  at  which  the  first  Adam  failed  to  render  the  obedi- 
ence required,  and  was  condemned  to  suffer  the  penalty  in- 
curred. Hence  emerge  the  two  great  branches  of  his  work. 
He  obeyed  the  law  whose  precept  had  not  been  carried  out 
by  the  first  Adam,  and  thereby  he  purchased  for  his  people 
a  title  to  the  reward  of  that  obedience.     He  also  endured 


f'     - 
j      il 

/J 

1 

1 

138 


The  Presbyterian  Standards. 


1^ 

! 


the  penalty  which,  by  transgression,  the  first  Adam  had  in- 
curred for  himself  and  his  posterity,  so  that  by  his  one  sac- 
rifice of  himself  a  just  basis  is  providea  for  the  removal  of 
that  penalty,  and  the  remission  of  the  punishment  which  it 
entailed.  In  this  twofold  way  he  perfectly  fulfilled  the  law 
in  the  threefold  sense  above  noted.  He  obeyed  the  precept 
of  the  law,  he  suffered  the  penalty  of  the  law,  and  he  met 
the  covenant  conditions  of  the  law. 

3.  In  doing  this  he  served  as  a  sacrifice,  and  as  Mediator 
he  was  made  perfect  by  sujGfering.  He  also  learned  obedi- 
ence by  the  things  which  he  suffered.  At  this  point  the 
Confession  recites,  in  a  manner  something  like  that  in  which 
the  Catechisms  describe  the  humiliation  and  exaltation  of 
Christ,  the  painful  things  which  he  experienced.  He  en- 
dured sore  torments  immediately  in  his  soul,  and  he  was 
subjected  to  most  painful  sufferings  in  his  body.  He  was 
crucified,  and  did  really  and  truly  die  on  the  cross.  He  was 
buried  in  a  borrowed  tomb,  and  remained  under  the  power 
of  death  for  a  season ;  yet  his  body  did  not  undergo  dissolu- 
tion, or  see  corruption.  Then,  on  the  third  du,y  he  rose  from 
the  dead,  and  his  resurrection  body  was  not  only  real,  but  it 
was  the  same  which  was  his  prior  to  the  crucifixion.  He 
afterwards  ascended  into  heaven  in  the  selfsame  body,  which 
was,  no  doubt,  glorified  to  fit  it  for  its  heavenly  state.  Hav- 
ing ascended  into  heaven,  he  took  his  seat  at  the  right  hand 
of  his  Father,  in  the  place  of  honor  and  authority,  and  there 
entered  upon  his  work  of  mediatorial  intercession.  Then, 
finally,  in  due  time  he  shall  return  to  judge  men  and  angels 
at  the  end  of  the  world.  In  all  these  things  there  is  a  careful 
recital  of  scriptural  facts  and  teaching,  and  no  mere  theory  of 
the  nature  of  these  facts  is  propounded.  The  meaning  of 
these  facts  is  more  fully  presented  in  the  next  paragraph. 

4.  This  perfect  obedience  which  Christ  rendered,  and  the 
sacrifice  of  himself  which  he  voluntarily  made  in  offering 
himself  up  to  God  through  the  eternal  Spirit,  has  fully  satis- 


The  Offices  of  the  Mediator — The  Prophetic.      139 


fied  the  justice  of  the  Father.  Here  it  is  distinctly  an- 
nounced that  the  sacrifice  of  Christ  was  an  offering  to  satisfy 
the  justice  of  the  Father.  This  means  that  it  was  penal  and 
vicarious  in  its  nature.  The  result  of  this  satisfaction  to  the 
justice  of  the  Father  is  twofold.  He  secured,  by  purchase, 
reconciliation  for  his  people,  so  that  God  is  reconciled  and 
his  wrath  is  propitiated.  Christ  has  also  purchased  an  ever- 
lasting inheritance  in  the  kingdom  of  heaven  for  all  those 
whom  the  Father  has  given  unto  him.  These  two  classes  of 
benefits  are  connected  with  the  two  aspects  of  Christ's  work 
already  alluded  to  in  this  chapter.  By  suffering  the  penalty 
of  the  law  he  procured  reconciliation,  and  by  obeying  the 
precept  of  the  law  he  purchased  the  inheritance.  The  plain 
and  simple  way  in  which,  on  a  sure  scriptural  basis,  without 
needless  speculation,  the  satisfaction  of  Christ  is  presented 
in  the  Standards,  deserves  much  praise,  and  merits  careful 
study. 

5.  The  Confession,  further,  points  out  the  fact  that,  al- 
though the  work  of  redemption  was  not  actually  wrought  out 
in  time  till  after  the  incarnation,  yet  that  work  was  in  the 
divine  purpose  and  plan  viewed  as  a  fact,  so  that  the  virtue, 
efficacy,  and  benefits  thereof  were  communicated  unto  the 
elect  in  all  ages  and  dispensations,  even  from  the  beginning 
of  the  world.  These  benefits,  prior  to  the  incarnation,  were 
exhibited  in  and  by  those  promises,  types,  and  sacrifices 
which  revealed  Christ,  and  showed  him  to  be  the  Seed  of 
the  woman  who  was  to  bruise  the  head  of  the  serpent,  and 
that  he  was  the  Lamb  of  God  slain  from  the  foundation  of 
the  world,  the  same  yesterday,  to-day,  and  for  ever.  By 
faith  the  elect  in  all  the  ages  and  dispensations  previous  to 
the  advent  of  Christ  laid  hold  of  the  promises  to  which  the 
types  and  sacrifices  related,  and  thus  there  was  communi- 
cated to  them  by  the  Holy  Spirit  the  proper  grace  and  sal- 
vation which  these  things  represented  in  Christ,  the  Messiah, 
who  was  to  come. 


pp  1 

r        ■' 

■;■■ 

i  i  1 

![.. 

■ 
i 


140 


The  Presbyterian  Standards. 


6.  At  this  point  the  Confession  emphasizes  a  fact  alluded 
to  in  the  last  chapter.  In  the  work  of  mediation  it  is  ever 
to  be  kept  in  mind  that  Christ  acts  according  to  both  natures. 
This  means,  against  the  doctrine  of  Rome,  that  Christ  is 
truly  Mediator  in  both  natures.  In  thus  effecting  media- 
torial work,  each  nature  does  that  which  is  proper  to  itself. 
Still,  by  reason  of  the  unity  of  the  person,  the  qualities  and 
acts  which  are  proper  to  the  one  nature  are  ascribed  to  the 
person,  even  when  that  person  is  denominated  by  titles  which 
pertain  to  the  other  nature.  "  The  Son  of  man  which  is  in 
heaven"  is  one  passage  to  illustrate;  and  "the  church  of 
God  which  he  has  purchased  with  his  own  blood  "  is  another. 

7.  The  last  general  point  to  be  noted  here  has  reference 
to  the  actual  application  of  the  benefits  of  Christ's  media- 
tion. As  this  important  topic  comes  up  again  for  remark, 
only  a  brief  notice  of  it  is  now  needed.  To  all  those  for 
whom  Christ,  according  to  the  purpose  of  electing  grace,  has 
purchased  redemption,  he  does  in  due  time  certainly  and 
effectually  apply  and  actually  communicate  this  redemption, 
together  with  all  that  it  implies.  This  he  does  in  four  im- 
portant ways :  First,  by  making  intercession  for  them.  This 
is  the  basis  of  all.  Secondly,  by  revealing  to  them  in  and  by 
the  word  the  mysteries  of  salvation.  This  is  done  by  the 
Holy  Spirit  speaking  in  the  Scriptures,  to  the  end  that  the 
elect  are  spiritually  enlightened  thereby.  Thirdly,  by  effec- 
tually persuading  them,  by  the  same  Spirit,  to  repent  of  sin, 
and  to  believe  and  obey  the  gospel.  This  relates  to  the  re- 
newing and  sanctifying  work  of  the  Spirit  in  their  souls,  by 
which  they  are  made  willing  to  believe  and  to  obey ;  and, 
Fourthly,  he  governs  in  the  hearts  of  his  people,  and  rules  over 
their  lives,  by  his  word  and  Spirit,  and  he  also  overcomes  all 
their  enemies  by  his  almighty  power  and  infinite  wisdom. 
This  splendid  category  of  benefits  will  be  further  expanded 
in  later  chapters,  but  it  is  of  value  to  have  it  set  down  in 
outline  even  thus  early  in  the  exposition. 


The  Offices  of  the  Mediator— The  Prophetic.     141 


II.  The  Offices  of  Christ  as  Mediator. 

Strictly  speaking,  there  is  only  one  office,  that  of  Mediator ; 
but  the  Mediator  in  that  office  discharges  three  functions. 
Still,  as  the  Catechisms  use  the  term  office  in  the  sense  of 
function  in  this  threefold  way,  it  will  doubtless  be  best  to 
follow  this  familiar  usage  in  the  explanations  now  to  be 
given.  The  brief  statement  of  the  Catechisms  is  that  Jesus 
Christ,  as  the  Mediator  between  God  and  man,  and  the  Re- 
deemer of  his  people,  exercises  under  all  dispensations 
three  offices,  that  of  prophet,  that  of  priest,  and  that  of  king. 
These  three  offices  he  occupies,  and  fulfils  their  duties  both 
in  his  estate  of  humiliation  and  exaltation.  Without  further 
preliminary  remark  the  explanation  of  these  offices  is  entered 
on.  The  rest  of  this  chapter  will  deal  with  the  prophetic 
office,  and  in  the  next  chapter  the  other  two  offices  will  be 
expounded. 

III.  Christ  the  Mediator  and  Redeemer^  as  the  Prophet  of 
the  Covenant  of  Grace, 

The  generic  idea  of  a  prophet  is  of  one  who  speaks  for 
God,  and  from  God,  to  man.  His  work  is  to  bring  a  divine 
message,  and  this  message  may  be  brought  in  various  ways 
and  forms.  Prediction  is  often  a  part  of  the  message,  but  it 
is  not  the  essential  element  in  the  mission  of  the  prophet. 
In  the  sense  of  one  who  speaks  for  God  to  men,  Jesus  Christ 
is  the  prophet  of  tlie  covenant  of  grace.  He  is  the  great 
teacher  sent  from  God  to  men,  so  that  whosoever  heareth 
him  heareth  the  Father.  In  this  sense  he  is  the  eternal 
Logos,  or  "Word,  and  the  revealer  of  the  Father.  He  it  is 
who  reveals  to  sinful  men,  by  the  word  and  Spirit,  the  will  of 
God  for  their  salvation.  As  the  Mediator  of  the  covenant 
and  the  Redeemer  of  his  people  he  first  discharges  the  office 
or  function  of  a  prophet  in  this  broad  sense.  This  implies 
several  things  to  be  noted. 

1.  Those  to  whom  this  revelation  of  God's  will  is  first 
made  are  stated.    The  position  of  the  Standards  is  here  plain 


142 


The  Presbyterian  Standards. 


ti 


M 


and  unmistakable.  It  is  to  the  church  that  he  reveals  God's 
will.  This,  of  course,  follows  from  his  place  and  service  in 
the  covenant  of  grace.  As  Mediator  of  that  covenant  he  acts 
for  his  elect  seed,  given  to  him  by  the  Father.  This  seed  is 
the  whole  body  of  the  elect,  and  this  constitutes  the  church 
in  the  sense  of  the  invisible  church.  But,  as  the  visible 
church  stands,  with  her  divinely-ordained  laws  and  appointed 
ordinances,  as  the  concrete  form  of  the  invisible  church  at 
any  particular  age,  the  visible  church  is  also  to  be  included 
in  the  view  now  taken  of  that  body  to  which  the  revelation 
is  made  by  the  prophet  of  the  covenant.  To  this  body  God 
makes  known  his  will  in  this  way,  and  this  same  body  having 
received  the  divine  oracles,  is  also  the  appointed  custodian 
of  them.  She  is  also  to  be  the  interpreter  of  the  revealed 
will  of  God,  and  also  its  exponent  and  herald  to  the  world. 
Hence,  according  to  the  Standards,  God  does  not  reveal  his 
will  directly  to  the  world  by  his  Son,  Jesus  Christ,  the  Medi- 
ator of  the  covenant,  in  a  general  or  indiscriminate  way,  but 
he  reveals  that  will  primarily  to  the  church ;  and,  then,  it  is 
the  duty  and  privilege  of  the  church  to  make  it  known  to  the 
world.  Here,  in  its  covenant  aspects,  emerges  the  funda- 
mental principle  of  all  forms  of  missionary  effort,  both  at 
home  and  abroad.  God,  through  Christ,  by  the  Spirit,  has 
given  the  message  of  life  to  the  church,  and  the  church  in 
turn  is  to  give  this  saving  message  to  the  whole  world. 

2.  The  instrument  and  agent  by  which  this  is  effected  is 
the  word  and  Spirit  of  God.  In  Old  Testament  times,  and 
in  the  apostolic  age,  men,  divinely  chosen  and  inspired,  re- 
ceived and  communicated,  by  the  aid  of  the  Spirit,  the  will 
of  God ;  and,  under  the  same  divine  direction,  then  reduced 
to  permanent  written  form  as  much  of  the  things  revealed  as 
divine  wisdom  deemed  necessary  for  the  church  in  all  ages. 
In  all  this  period  the  word  and  Spirit  are  the  instrument  and 
agent  of  Christ,  as  the  prophet  of  the  covenant. 

Since  the  days  of  the  prophets  and  apostles,  and  the  com- 


The  Offices  of  the  Mediator — The  PiiorHETic.     143 


pletion  of  the  canon  of  Scripture  by  them,  the  word  as  in- 
strument has  remained  complete ;  and  in  and  by  tliis  word 
the  Spirit  acts  in  making  known  to  men  the  will  of  God  for 
theii  salvation.  The  word  is  the  sword  of  the  Spirit,  and 
that  sword  is  wielded  by  the  Spiiit.  The  Spirit  also  unfolds 
the  meaning  of  the  message  contained  in  the  word ;  but  no 
additional  message,  other  than  that  contained  in  the  word,  is 
to  be  looked  for,  either  by  the  individual  or  the  church. 
This  is  an  important  practical  thing  to  remember,  in  order 
to  guard  ogainst  the  vagaries  of  those  supposed  revelations 
which  men,  even  in  these  later  days,  are  supposed  to  receive. 
The  revelation  is  completed  in  the  word,  which,  as  was  seen 
in  an  early  chapter,  contains  all  that  was  needful  to  direct 
men  in  the  way  of  life,  salvation,  and  duty.  The  Spirit, 
then,  enlightens  the  mind,  and  teaches  the  meaning  of  the 
message  given  in  and  by  the  word  of  Scripture.  This  is  an 
important  position  which  the  Standards  hold  fast  throughout. 

3.  The  Larger  Catechism  alludes  to  the  various  modes  by 
which,  in  different  ages,  the  prophetic  office  has  been  ad- 
ministered by  Christ,  and  the  will  of  God  thereby  made 
known.  It  does  not  enlarge  upon  this  point,  however,  so 
that  only  a  hint  or  two  need  now  be  added.  In  general, 
there  are  two  modes  of  the  administration  of  this  office, 
which  may  be  readily  observed  in  the  history  of  the  revela- 
tion from  God  which  is  given  by  the  prophetic  office  of 
Christ. 

First,  In  some  cases  it  is  administered  immediately.  In 
the  Old  Testament,  instances  of  this  are  found  in  the  the- 
ophanies,  as  they  are  called,  wherein  God,  usually  by  the 
angel  of  the  covenant,  revealed  in  various  ways  some  measure 
of  his  will  to  men.  In  all  these  cases  the  pre-incarnate 
prophet  of  the  covenant  was  administering  this  office  imme- 
diately. So,  also,  in  the  New  Testament,  in  the  personal 
teaching  of  Jesus  Christ,  there  is  to  be  seen  another  way  in 
which  the  prophetic  office  is  directly  administered.     He  was 


144 


The  Presbyterian  Standards. 


II 


I 


the  great  teacher  sent  from  God,  and  his  utterances  were  the 
voice  of  God. 

Secondly^  In  other  cases  Christ  administered  the  prophetic 
office  of  the  covenant  mediately.  In  the  Old  Testament 
dispensation  the  prophets  were  his  messengers.  God,  by- 
Christ,  the  true  mediatorial  prophet  of  the  covenant,  was 
constantly  revealing  his  will  to  his  church  and  people.  So, 
in  the  New  Testament  dispensation,  Christ  mediately  ad- 
ministered his  prophetic  office  by  the  agency  of  his  apostles, 
whom  he  commissioned  to  speak  for  him,  and  to  whom  he 
promised  the  Spirit  to  lead  them  into  all  the  truth.  All  the 
inspired  utterances  of  the  apostle^,  therefore,  were  through 
Christ,  the  prophet  of  the  covenant,  and  by  the  Holy  Spirit 
acting  for  him  through  the  agency  of  the  apostles.  Then, 
finally,  since  the  canon  of  Scripture  has  been  completed,  and 
for  men  now,  the  administration  of  the  prophetic  office  is 
mediate  in  still  a  different  sense  than  that  which  appears  in 
the  case  of  the  apostles.  It  is  now  through  the  inspired 
word  alone,  and  by  the  Holy  Spirit  speaking  therein,  that 
the  will  of  God,  in  all  that  pertains  to  life  and  salvation,  is 
made  known.  In  no  case  is  the  administration  now  imme- 
diate ;  it  is  mediate,  through  the  word  by  the  Spirit. 

4.  The  extent  of  the  prophetic  work  of  the  Mediator  is 
again  emphasized  here  in  the  Larger  Catechism.  The  whole 
will  of  God,  in  all  things  pertaining  to  the  edification  and 
sanctification  of  his  people,  is  unfolded  through  the  pro- 
phetic office  of  Jesus  Christ.  This  is  true  in  regard  to  the 
contents  of  the  message  which  is  found  in  the  inspired  Scrip- 
tures. It  is  true,  also,  in  regard  to  the  saving  knowledge  of 
Jesus  Christ  which  the  believer  possesses.  The  whole  will 
of  God  necessary  for  salvation  is  found  in  the  Scriptures, 
and  that  message  brought  home  to  the  mind,  the  heart,  and 
the  life  by  the  Spirit,  affords  all  the  means  necessary  for  a 
knowledge  of  salvation  and  duty.  This  being  the  case,  there 
is  no  need  of  any  special  present-day  revelations.     The  duty 


The  Offices  of  the  Mediator — The  Prophetic.     145 

and  privilege  of  all  men  is  to  search  the  Scriptures,  as  the 
oracles  of  God,  and  to  pray  earnestly  for  the  gracious  aids 
of  the  Holy  Spirit,  to  make  the  message  clear  and  saving  to 
their  souls. 

5.  The  last  point  which  merits  notice  in  the  Standards 
refers  to  the  period  during  which  Christ  continues  to  dis- 
charge this  prophetic  office.  As  he  is  the  Mediator  of  the 
covenant  in  all  ages,  so,  as  Mediator,  he  discharges  the  pro- 
phetic office  during  all  these  ages.  Directly  or  indirectly, 
he  is  the  one  only  true  revealer  of  the  Father,  and  the  only 
divine  unfolder  of  the  will  of  God.  He  was  with  the  church 
in  the  wilderness,  as  its  prophet,  priest,  and  king.  Amid  all 
the  changes  in  the  mode  or  manner  of  administering  this 
office,  the  fact  remains  that  the  abiding  relation  of  the  pro- 
phetic office  is  the  fixed  and  unchanging  factor.  In  patri- 
archal times,  in  the  Abrahamic  covenant,  in  the  Mosaic 
economy,  and  in  the  gospel  dispensation,  the  office  of  the 
pre-incarnate  Logos,  second  person  of  the  Trinity,  either  as 
pre-incarnate  Logos  or  as  the  theanthropic  Redeemer,  was  to 
reveal  the  Father,  and  to  make  known  the  will'  of  God  to  the 
church  in  all  the  ages.  Even  now,  the  Holy  Spirit  is  ob- 
tained by  men  only  because  the  Mediator  of  the  covenant 
exercises  his  prophetic  office  as  well  as  his  priestly.  By  this 
means  Christ,  by  and  through  his  word  and  Spirit,  is  con- 
stantly revealing  to  his  church  and  people  those  things  which 
make  them  wise  unto  salvation.  And  then  his  church  is  in 
turn  commissioned  to  declare  to  men  the  will  of  God  in  the 
message  of  the  gospel.  Here,  again,  in  a  slightly  different 
way,  the  great  duty  of  the  church,  to  give  the  good  news  of 
life  and  salvation  to  all  the  nations  of  the  earth,  is  announced. 
The  Standards,  therefore,  exhort  the  church  to  forget  not  her 
true  mission  among  men  in  the  world.  She  is  to  be  the  liv- 
ing mouthpiece  of  God,  through  Christ,  by  the  word  and 
Spirit,  to  the  world. 

It  maybe  interesting  to  note  an  inference  which  can  be 
10 


1 1 


IM 


11  I 


li  I 


146 


The  Presbyterian  Standards. 


properly  made  at  this  point,  in  regard  to  the  nature  of  the 
office  of  the  minister  of  the  gospel.  It  is  evident,  from  what 
has  just  been  said,  that  the  office  of  the  gospel  minister 
stands  closely  connected  with  the  prophetic  office  of  Christ. 
It  does  not,  therefore,  stand  directly  related  to  the  priestly 
office,  so  that  in  no  proper  sense  are  the  ministers  of  the 
gospel  to  be  regarded  as  priests,  nor  should  they  assume 
any  priestly  functions.  They  are  but  the  mouthpieces  of 
the  church,  as  she  seeks  to  declare  the  message  of  God  to 
the  world.  They  are  the  stewards  of  the  manifold  mercies  of 
God,  and  they  are  to  interpret  the  word  and  declare  the  mes- 
sage to  the  world.  Behind  all  this  lies  the  prophetic  office 
of  Christ,  and  to  this  office  that  of  the  gospel  ministry  is 
directly  related.  Christ  alone  is  the  priest  at  the  altar,  and 
his  servants  are  ministers,  not  priests. 


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CHAPTER    XII. 


THE  OFFICES  OF  THE  Mj^DIATOH- 

KINGLY. 


THE  PRIESTLY  AND 


SnoBTER  Catechism,  25,  26;   Larger  Catechism,  44,  45,  and  55;  Con- 
fession OF  Faith,  VIII. 

IK  this  chapter  the  e^.position  of  the  offices  of  Christ  as 
the  Redeemer  is  to  be  continued.  What  the  Standards 
teach  concerning  the  priestly  and  kingly  offices  is  to  be  ex- 
plained. Some  simple  introductory  remarks  are  necessary 
in  order  to  understand  aright  the  general  teaching  of  the 
Standards,  especially  in  regard  to  the  priestly  work  of  the 
Mediator  of  the  covenant  of  grace.  Two  such  remarks  are 
made. 

The  first  is  to  the  effect  that  much  that  was  said  at  the 
beginning  of  last  chapter,  in  the  general  outline  of  the  teach- 
ing of  the  Confession  in  reference  to  Christ's  mediatorial 
work,  relates  directly  to  the  two  offices  now  under  considera- 
tion. Though  the  terms  priest  and  king  are  not  there  used, 
the  things  which  they  denote  are  really  implied  in  what  the 
Confession  states.  Then  in  the  Larger  Catechism,  the  inter- 
cessory work  of  the  Redeemer,  as  a  priest,  is  spoken  of  at  some 
length,  in  connection  with  his  exaltation  in  the  fifty-fifth 
question,  as  it  is  also  in  the  eighth  chapter  of  the  Confession, 
from  the  fifth  section  onwards.  It  is  worthy  of  remark,  also, 
that  all  through  what  the  Larger  Catechism  has  to  say  in 
regard  to  the  humiliation  and  exaltation  of  Christ,  many 
things  which  pertain  to  his  priestly  and  kingly  offices  are  at 
least  indirectly  expressed. 

The  second  remark  of  an  introductory  nature  is  to  the 
effect  that  the  space  in  the  Standards  which  is  dev^oted  to 
the  priestly  work  of  Christ  seems  very  limited,  when  com- 

147 


ill 


I 


IMl 


) 


148 


The  Presbyterian  Standards. 


pared  with  that  devoted  to  this  subject  in  many  of  the  great 
treatises  on  theology.  In  not  a  few  of  these  treatises  much 
more  space  is  given  to  the  priestly  office  than  is  devoted  to 
both  the  prophetic  and  kingly  offices  taken  tegether.  In  the 
Shorter  Catechism  almost  the  same  length  of  statement  is 
used  in  regard  to  each  of  the  offices,  while  in  the  Larger  Cate- 
chism the  kingly  office  has  more  space  assigned  to  its  state- 
ment than  either  the  prophetic  or  priestly.  In  the  Con- 
fession, all  the  offices  are  so  blended  together  in  their 
statement  under  the  general  idea  of  mediation  that  no  clear 
line  of  division  appears  between  them.  One  thing,  however, 
is  evident  from  the  mode  of  statement  given  in  the  Confes- 
sion, and  that  is,  that  what  the  theologians  discuss  at  great 
length  as  the  atonement  does  not  receive  special  or  separate 
treatment  in  it;  and  it  is  a  matter  which  causes  some  sur- 
prise that  the  term  atonement  does  not  formally  occur  in  the 
Standards.  Keconciliation  and  intercession,  redemption  and 
salvation,  sacrifice  and  satisfaction,  are  the  great  words 
which  the  Standards  use  to  express  what  the  term  atonement 
includes.  It  may  not  be  going  too  far  to  say  that  the  state- 
ment of  the  Confession  can  scarcely  be  regarded  as  so  clear 
and  strong  as  that  of  the  Catechisms.  One,  indeed,  could 
almost  wish  that  the  Confession  had  laid  a  little  more  stress 
upon  this  cardinal  doctrine. 

I.  The  Priestly  Office  of  the  Mediator. 

In  general,  it  may  be  said  that  the  special  function  of  a 
priest  is  to  act  for  man  to  God.  If  the  prophet  speaks  from 
God  to  man,  the  priest  acts  for  man  towards  God.  The  idea 
of  mediation  between  God  and  man,  which  the  priest  among 
men  represents,  is  that  which  appears  as  the  priestly  office 
of  Christ  is  considered.  Many  things  bearing  upon  this 
office  in  a  general  way  were  stated  at  the  beginning  of  last 
chapter.  In  the  further  exposition  of  this  chapter  several 
important  particulars,  based  largely  upon  the  Catechisms, 
are  to  be  set  down  in  reference  to  the  priestly  office.     This 


Offices  of  the  Mediator — Priestly  and  Kingly,    149 

office  has  really  two  great  branches,  and  it  may  be  best  to 
considor  these  separately  under  different  heads.  These  may 
be  called  the  atoning  and  intercessory  phases  of  Christ's 
priestly  work. 

1.  The  atoning  or  sacrificial  work  of  Christ,  the  Mediator, 
is  to  be  first  considered.  The  Standards  in  various  ways 
emphasize  this  phase  of  Christ's  priestly  office.  At  times 
the  sufferings  and  death  of  Christ,  as  the  means  by  which 
atonement  or  satisfaction  was  made,  are  given  great  promi- 
nence; and  at  other  times  the  results  of  this  atonement  in 
purchasing  redemption,  or  in  making  reconciliation,  are 
chiefly  dwelt  upon.  In  the  explanations  now  to  be  made, 
the  contents  of  the  Standards  may  be  summed  up  under  sev- 
eral heads,  some  of  which,  on  account  of  their  intrinsic  im- 
portance, may  be  somewhat  expanded. 

Firsts  As  a  mediatorial  priest,  Jesus  Christ  is  the  one  who 
makes  the  offering  which  is  to  secure  satisfaction.  Being 
taken  from  among  men,  and  being  appointed  by  God,  the 
priest  is  one  who  officiates  on  behalf  of  men.  He  officiates 
at  the  altar,  and  offers  both  gifts  and  sacrifices  for  men.  So 
in  the  case  of  Christ  in  his  priestly  office,  and  as  the  repre- 
sentative of  his  elect  covenant  people  at  the  holy  altar  of  the 
divine  justice,  there  is  a  priestly  satisfaction  made  by  him 
for  them.  And  he  himself  is  the  divinely-appointed  and 
fully-qualified  priest  who  officiates  at  this  altar. 

Secondly,  Christ  is  not  only  the  priest,  but  he  is  also  the 
sacrifice.  He  offered  himself  once  for  all.  Hence,  the  re- 
markable fact  appears  that  he  is  both  the  priest  who  makes 
the  offering,  and  the  sacrificial  victim  offered.  In  this  respect 
his  priestly  service  is  entirely  different  from  that  which  ap- 
pears among  men,  even  in  the  Jewish  dispensation.  With 
them  the  priest  was  one  thing,  and  the  sacrificial  offering  was 
another  thing.  But  in  the  case  of  Christ,  the  offerer  and  the 
offering  were  found  united  in  the  same  person.  He  himself 
as  an  offering  was  perfect,  or,  as  the  Larger  Catechism  says, 


i 

" 

1 

I  , 

\ . 

1 

I 

I       1 

IP ; 

L 

150 


The  Presbyterian  Standards. 


he  was  without  spot  before  God.  This  was  in  accordance 
with  what  the  law  of  Moses  required,  for  the  sacrificial  lamb 
was  to  be  without  spot  or  blemish.  He  was  the  spotless 
Lamb  of  God,  as  an  offering  laid  upon  the  altar.  This  means 
that  he  was  sinless  in  his  humanity.  He  was  faultless  in  his 
theanthropic  person.  He  was  in  this  way  qualified  to  be  a 
true  sin-offering  for  sinful  men,  and  so  to  bear  the  sins  of 
his  people  in  his  own  body  on  the  tree. 

Thirdly,  As  a  priest  he  rendered  a  perfect  obedience  to  the 
law  of  God.  This  is  what  is  termed  Christ's  active  obedi- 
ence. By  means  of  this  he  fulfilled  the  precept  of  the  law 
which  Adam  left  unfulfilled,  when  he  failed  and  fell.  In  this 
relation  he  rendered  a  perfect  obedience,  and  became  en- 
titled to  the  reward  of  that  obedience  on  behalf  of  his  people. 
And  all  the  sufferings  and  humiliation  of  his  earthly  lot,  as 
he  kept  perfectly  the  whole  law  of  God  as  no  mere  man  since 
the  fall  could  keep  it,  are  to  be  taken  into  account  in  this 
connection.  This  phase  of  the  priestly  work  of  Christ  is  one 
which  is  often  left  too  much  in  the  background.  It  is  by 
means  of  it  that  the  everlasting  inheritance  has  been  pur- 
chased, as  the  positive  benefit  of  redemption.  The  mere 
remission  of  penalty,  even  where  satisfaction  has  been  made, 
is  purely  negative,  and  in  the  nature  of  the  case  cannot  bring 
reward. 

Fourthly,  As  a  priest  Christ  makes  a  sacrificial  atonement 
for  the  sins  of  his  people.  This  is  the  very  core  of  the  work 
of  Christ  in  his  priestly  office.  It  is  sometimes  called  the 
passive  obedience  of  Christ,  and  by  means  of  it  he  rendered 
satisfaction  to  the  penalty  of  the  law  which  had  been  in- 
curred by  the  whole  race  through  the  transgression  of  Adam. 
All  parts  of  the  Standards  give  prominence  to  this  point. 
The  Confession  says  that  he  offered  up  a  perfect  sacrifice  of 
himself  once  unto  God,  and  thereby  fully  satisfied  the  justice 
of  the  Father,  and  purchased  reconciliation.  The  Larger 
Catechism  states  that  he  offered  up  himself  to  be  a  recon- 


f 


Offices  op  the  Mediator — Priestly  and  Kingly.    151 

ciliation  for  the  sins  of  his  people.  The  word  reconciliation 
is  evidently  used  here  in  the  same  scriptural  sense  as  the 
term  atonement  in  modern  theology,  and  it  seems  a  capital 
word.  The  Shorter  Catechism  to  a  certain  extent  modifies 
the  language,  but  presents  the  same  idea  when  it  asserts  that 
Christ  once  offered  up  himself  a  sacrifice  to  satisfy  divine 
justice  and  reconcile  us  to  God.  This  is  perhaps  the  best 
brief  statement  of  the  doctrine  to  be  found  anywhere  outside 
the  Scriptures.  It  will  be  observed  that  the  Catechisms  do 
not  distinguish  between  the  active  and  the  passive  obedience 
of  Christ,  the  former  meeting  the  precept  of  the  law,  and  the 
latter  its  penalty  under  the  covenant,  as  the  Confession  does 
when  it  says  that  Christ  rendered  a  perfect  obedience  and. 
sacrifice.  The  result  of  the  passive  obedience,  expressed  by 
his  sacrifice  of  himself,  is  that  he  purchased  reconciliation 
for  his  people. 

Fifthly,  It  is  clearly  the  teaching  of  the  Standards  that 
IJhrist's  obedience  and  sacrifice,  in  the  priestly  ofl&ce,  are 
penal  and  vicarious.  These  words  are  not  directly  found  in 
the  Standards,  but  they  are  distinctly  implied  in  all  their 
teaching  at  this  point.  The  very  idea  of  the  priestly  office 
suggests  that  its  service  is  vicarious,  as  the  priest  in  it 
officiates  on  behalf  of  others,  and  answers  for  the  legal 
liabilities  of  those  whom  he  represents  before  God.  Then 
the  phrase,  "for  the  sins  of  his  people,"  which  is  found  so 
often  in  the  Standards,  can  only  mean  the  same  thing.  Very 
many  passages  of  Scripture  fully  justify  the  statements  of  the 
Standards  upon  this  subject.  And  in  like  manner,  the  whole 
status  of  Christ,  as  the  Mediator  of  the  covenant,  as  it  is  pre- 
sented in  the  Standards,  and  according  to  which  he  is  the 
legal  representative  and  voluntary  substitute  of  his  covenant 
people,  implies  that  his  priestly  service  is  vicarious,  and  that 
his  sacrifice  is  not  merely  an  exhibition  of  unselfish,  moral 
heroism,  but  a  penal  offering  to  the  justice  of  the  Father  for 
the  sins  of  his  people.     As  a  sacrifice,  his  atoning  death. 


,    \ 


% 


iiil 


152 


The  Presbyterian  Standards. 


i  f 


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ii  t)  I 


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III  If  I 


was  penal  and  vicarious,  according  to  the  teaching  of  the 
Standards ;  and  it  is  very  evident  from  the  proof  liexts  that 
the  Standards  do  not  overstate  the  truth  of  Scripture  upon 
this  subject. 

Sixthly,  The  closing  remark  concerning  the  sacrificial  work 
of  Christ  is  of  a  somewhat  general  nature.  The  priestly- 
work  of  Christ,  as  exhibited  in  the  preceding  paragraphs, 
has  a  twofold  bearing  upon  the  results  of  the  mediation 
which  Christ  performs  between  God  and  man.  First,  To- 
wards God :  the  perfect  obedience  and  sacrifice  of  Christ, 
having  made  satisfaction  to  divine  justice,  propitiated  the 
wrath  of  God,  and  procured  his  favor.  Hence,  God  is  re- 
conciled, and  his  auger  is  turned  away.  It  is  in  this  sense 
that  Christ  is  a  propitiation  for  the  sins  of  his  people. 
Secondly,  Towards  man :  the  same  obedience  and  sacrifice  of 
of  Christ  expiates  the  guilt  of  the  sins  of  his  people.  That 
guilt  is  met  and  fully  removed  by  Christ.  In  this  sense 
Christ  is  an  expiation  for  the  sins  of  his  people.  The  sacri- 
fice which  he  offered  was  offered  on  their  behalf,  and,  as  a 
result,  their  guilt  was  expiated  by  him,  as  he  bore  their  sins 
in  his  own  body  on  the  tree.  Hence,  by  the  sacrificial 
branch  of  Christ's  priestly  work,  the  wrath  of  God  is  pro- 
pitiated, and  the  guilt  of  man  is  expiated.  He  makes  our 
peace  with  God,  and  takes  all  the  guilt  of  his  people  away. 

2.  The  intercessory  work  of  the  Mediator  of  the  covenant 
of  grace  is  now  to  receive  some  attention.  On  its  own  ac- 
count, and  because  of  the  present  comfort  which  this  branch 
of  the  doctrine  brings  to  the  believer,  it  deserves  careful  at- 
tention. What  the  Standards  say  concerning  it  is  scattered 
through  several  sections,  so  that  an  effort  must  be  made  ta 
gather  these  together  in  the  form  of  a  complete  summary  at 
this  point.  Both  Catechisms  announce  that  one  important 
part  of  the  priestly  work  of  Christ  is  to  make  continual  in- 
tercession for  his  people.  The  Confession  says  that  Christ 
sitteth  at  the  right  hand  of  the  Father,  making  intercession  ; 


1^ 


\^ 


f-s 


^ 


Offices  of  the  Mediator — Priestly  and  Kingly.    153 


I 


and,  again,  that  he  maketh  intercession  on  behalf  of  those 
for  whom  he  hath  purchased  redemption.  But  it  is  in  the 
Larger  Catechism  that  the  fullest  statement  of  the  interces- 
sory work  of  Christ,  the  Mediator,  made  in  the  Standards,  is 
to  be  found.  It  contains  several  items  of  much  interest  and 
value. 

First,  He  appears  continually  in  the  human  nature  before 
the  Father  in  heaven.  He  is  the  God-man  in  his  thean- 
thropic  person,  having  a  glorified  human  nature,  still  in 
union  with  the  divine  nature,  in  his  Father's  presence  in 
heaven.  His  person,  therefore,  is  well  qualified  to  do  the 
work  of  intercession.  The  dignity  of  his  divine  nature  gives 
him  equality  with  God,  and  his  human  nature  gives  him  a 
kinship  with  men  that  enables  him  to  bring  them  into  his 
Father's  presence  with  favor  and  acceptance. 

Secondly,  As  the  meritorious  ground  of  his  intercession, 
Christ  presents  the  virtue  of  his  perfect  obedience  and  sac- 
rificial death.  This  is  the  condition  of  the  covenant  which 
he  fulfilled  perfectly,  so  that  he  can  justly  claim  the  promised 
covenant  reward  for  his  people  as  well  as  for  himself.  In 
the  advocacy  which  he  thus  makes  as  a  priestly  Mediator  he 
presents  the  value  of  the  satisfaction  which,  by  his  active 
and  passive  obedience,  he  rendered  as  Mediator  of  the  cove- 
nant. By  this  means  he  abundantly  provides  for  the  virtual 
justification  of  all  his  covenant  seed.  This  might  be  called 
federal  justification. 

Thirdly,  In  making  his  intercession,  or  advocacy,  Christ 
pleads  with  his  Father  that  the  benefits  of  the  redemption 
which  he  purchased  may  be  applied  to  all  his  people  who 
believe  in  him.  This  means  that  there  shall  be  given  to 
them  the  Holy  Spirit,  to  renew  them  and  unite  them  to  him, 
and  thus  grant  to  them  eternal  life,  and  produce  in  their 
hearts  and  lives  all  the  Christian  graces.  In  like  manner  he 
engages  to  answer  all  charges  or  accusations  made  against 
them,  and  to  secure  their  justification  and  adoption  at  the 


154 


The  PliESBYTERIAN  STANDARDS. 


haud  of  his  Father.  By  this  means  the  intercession  of  Christ 
secures  the  application  of  all  saving  benefits  to  all  believers, 
and  consequently  their  acceptance  with  God  and  assured  sal- 
vation from  sin,  both  in  respect  to  its  guilt  and  its  power. 

Fourthly ^  By  his  work  of  intercession  Christ  also  secures 
for  his  people  peace  of  conscience,  which  means  that  relief 
from  the  inward  sense  of  guilt,  and  the  dread  thereby  engen- 
dered, is  procured  by  him  for  all  his  believing  people.  This 
inward  sense  of  peace  and  reconciliation  flows  from  the  out- 
ward removal  of  the  guilt  of  sin  almost  as  a  matter  of  course, 
and  this  all  the  more  surely  when  it  is  remembered  that  prior 
to  the  exercise  of  the  faith  v  hich  conditions  the  removal  of 
the  guilt  of  sin  in  justificaMon,  the  nature  of  the  believer  has 
been  renewed,  and  has  become  spiritually  alive.  Even  in 
the  face  of  daily  faults  and  failures,  believers  have,  through 
the  prevailing  intercession  of  Jesus  Christ,  the  Mediator  of 
the  covenant  of  grace,  constant  access  with  holy  boldness  at 
a  throne  of  grace,  where  they  may  obtain  the  pardon  of  their 
sins,  and  grace  to  help  in  every  time  of  need.  And,  further, 
it  is  only  by  virtue  of  the  intercession  of  Christ  that  believers 
possess,  and  may  assuredly  rejoice  in,  an  abiding  sense  of  the 
acceptance  of  their  persons  and  services  in  the  sight  of  God. 
This  point  of  view  will  emerge  again  when  justification  is  ex- 
plained, so  that  it  is  not  dwelt  on  at  length  now.  Christ 
intercedes  in  heaven  with  the  Father,  and  he  procures  the 
Spirit,  who  intercedes  with  men  on  the  earth.  The  former 
is  conducted  before  God,  and  the  latter  is  effected  in  the  soul 
of  the  believer.  Made  effective  by  the  intercession  of  Christ, 
they  bring  God  and  the  elect  believing  seed  into  peace  and 
harmony.  Considerable  space  has  been  devoted  to  the  two 
branches  of  the  priestly  office  of  Christ,  because  of  its  tran- 
scendent importance  and  on  account  of  some  modern  ten- 
dencies to  make  less  of  it  than  the  Scriptures  demand.  The 
Standards  are  only  true  to  the  Scriptures  when  they  lay  great 
stress  upon  this  part  of  Christ's  work  of  redeeming  grace. 


? 


^W'. 


m 


Offices  of  the  Mediator — Priestly  and  Kingly.    155 


II.  The  Kingly  Office  of  the  Mediator. 

The  kingly  oflfice  of  Christ  is  now  to  be  taken  up  and  de- 
Teloped  with  some  care.  In  the  great  treatises  on  theology 
this  office  of  the  Mediator  is  disposed  of  far  too  hurriedly, 
especially  when  it  is  to  be  observed  that  it  has  great  promi- 
nence both  in  the  Scriptures  and  in  the  Standards.  Thus 
the  elder  Hodge  devotes  one  hundred  and  thirty  pages  to 
the  exposition  of  the  priestly  office,  and  only  thirteen  to  that 
of  the  kingly,  while  Shedd  really  gives  no  proper  separate 
treatment  to  the  kingly  office  at  all.  This  is  not  in  harmony 
with  the  structure  of  the  Standards  and  the  balance  of  the 
parts  of  Christ's  work  which  they  exhibit.  This  exposition 
will  seek  to  guard  against  this  defect. 

Here,  too,  the  Catechisms,  especially  the  Larger,  contain 
very  complete  statements  of  the  doctrine  taught  in  the  Stand- 
ards upon  this  point.  The  fact  that  Christ  discharges  the 
office  of  a  king  implies  that  there  is  a  kingdom,  or  spiritual 
commonwealth,  of  which  Le  is  the  king  or  head.  This  king- 
dom is  the  invisible  church,  strictly  speaking ;  but  this  will 
be  fully  considered  later  on  in  the  explanation  of  the  Stand- 
ards. The  fact  is  only  pointed  out  now,  and  the  remark  added, 
that  the  visible  church,  in  its  outward  organization,  is  the 
concrete  expression,  for  the  time  being,  of  that  spiritual 
kingdom  of  which  Christ  is  the  king  and  head.  The  par- 
ticulars here  involved  are  now  set  down  in  order. 

1.  It  is  as  a  king  that  Christ  gives  the  Spirit,  as  was  seen 
in  the  explanation  of  his  intercession,  to  effectually  call  a 
people  out  of  the  world  to  be  his  peculiar  people.  They  are 
thereby  translated  from  the  kingdom  of  darkness  into  the 
kingdom  of  God's  dear  Son,  and  delivered  from  the  bondage 
of  Satan  to  be  introduced  into  the  liberty  of  the  children  of 
God.  In  this  way  Christ,  as  mediatorial  King,  constitutes 
his  own  kingdom,  and  makes  his  own  subjects.  All  true  be- 
lievers are  subjects  of  this  invisible  spiritual  kingdom,  while 
all  professing  Christian  are  the  members  of  the  visible  form 
of  this  kingdom. 


156 


The  Presbyterian  Standards. 


:|l 


1)1 


kU 


ill 


2.  As  a  king  he  also  subdues  his  people  unto  himself. 
They  are  made  willing  in  the  day  of  his  power.  Having 
called  them  by  his  Spirit,  that  same  Spirit,  dwelling  in  them, 
brings  them  into  sweot  and  willing  obedience  to  his  holy 
and  righteous  will.  Having  given  to  them  in  the  Scriptures 
the  laws  of  the  kingdom,  they  are  enabled,  by  the  aid  of  the 
Spirit,  to  obey  from  the  heart  these  laws,  which  express  the 
will  of  God.  This  experience  proceeds  through  all  their  life, 
so  that  head  and  heart,  will  and  conscience,  words  and  actions, 
are  brought  ever  into  more  v^omplete  harmony  with  his  will. 

3.  As  a  king  he  next  rules  his  people  as  the  subjects  of 
his  kingdom.  This  rule  or  control  is  exercised  with  the 
sceptre  of  love  in  the  hearts  of  his  people,  so  that  from  the 
heart  they  submit  to  his  authority  in  all  th'ngs.  Before  him 
every  knee  bows  and  every  tongue  confesses.  In  this  con- 
nection the  Standards  signalize  the  important  fact,  to  be  en- 
larged upon  afterwards,  that  Christ  as  king  has  given  to  his 
people,  as  his  kingdom,  certain  officers,  laws,  and  censures, 
by  means  of  which  he  visibly  governs  them.  These  things 
evidently  relate  to  the  visible  church  in  the  world,  just  as 
the  rule  of  love  and  grace  in  the  heart  pertains  to  the  mem- 
bers of  the  true  invisible  church.  The  visible  church  has 
thus  had  given  to  it  certain  officers,  who  are  to  rule  for 
Christ  in  his  kingdom.  These  officers  are  announced  in  the 
Scriptures,  and  their  several  duties  are  prescribed.  He  has 
also  given  them  suitable  laws,  and  these  are  to  be  found  in 
the  Holy  Scriptures,  which  may  almost  be  termed  the  con- 
stitution and  statute-book  of  the  kingdom.  And,  finally,  ne- 
cessary censures  are  appointed  in  the  Scriptures,  and  these 
are  to  be  administered,  not  by  physical  or  temporal  pains  or 
penalties,  but  by  divine  sanctions  and  spiritual  penalties,  in 
order  to  secure  propriety  of  conduct  on  the  part  of  those 
who  profess  to  be  the  subjects  of  the  kingdom  of  Christ. 
These  three  things  form  the  confessional  basis  for  the  sys- 
tem of  church  polity  to  be  afterwards  unfolded. 


^. 


L 


Offices  of  the  Mediator — Priestly  and  Kingly.    157 


It 


4.  Again,  as  a  king  Christ  defends  his  people.  There  are 
spiritual  foes,  and  they  are  many,  subtle,  and  strong.  From 
the  assaults  of  these  Christ  defends  his  people  by  his  word 
and  Spirit.  As  a  king  he  corrects  his  people  for  their  sins, 
80  as  to  make  them  more  careful  in  time  of  temptation,  and 
to  cause  them  to  rely  more  and  more  upon  the  gracious  sup- 
port of  their  king.  He  also  rewards  them  for  their  faithful 
service,  and  thus  cheers  them  in  their  conflict  with  sin  and 
all  their  lofeti.  He  also  supports  them  in  all  their  tempta- 
tions, and  makes  his  powerful  grace  sufficient  for  all  their 
need,  for  he  will  not  suffer  them  to  be  tempted  above  what 
they  are  able  to  stand.  So,  also,  in  the  season  of  sorrow  and 
suflfering,  they  will  not  be  overlooked  nor  forgotten  by  their 
king,  but  will  receive  strong  consolation,  seeing  that  they 
have  fled  to  him  for  refuge.  This  is  a  very  precious  doc- 
trine which  the  Standards  thus  exhibit  so  fully. 

5.  But  Christ,  as  mediatorial  king,  does  still  more  than 
this,  for  even  the  enemies  of  his  people  are  under  his  con- 
trol, and  he  powerfully  restrains  them.  Satan  is  but  a  crea- 
ture, and,  though  he  is  allowed  to  tempt  believers,  yet  even 
he  is  not  free  to  exercise  all  his  evil  designs  upon  them,  for 
the  reason  that  Christ,  as  their  king,  not  only  stands  for 
their  defence,  but  also  restrains  and  overcomes  their  ene- 
mies. For  the  individual  believer  this  fact  is  full  of  comfort 
and  cheer.  At  times  it  may  almost  seem  as  if  the  enemies 
of  the  kingdom  were  going  to  have  things  all  their  own  way ; 
but  there  is  divine  assurance  that  the  gates  of  hell  shall  not 
prevail  against  this  spiritual  kingdom,  and  that  not  one  of 
its  subjects  shall  be  destroyed.  Through  Christ,  their  king, 
they  shall  all  be  more  than  conquerors  in  the  end. 

6.  Finally,  as  king,  Christ  powerfully  orders  all  things  for 
his  own  glory,  and  for  the  good  of  his  church  and  people. 
It  is  in  this  respect  that  he  is  head  over  all  things  to  the 
church,  which  is  his  body,  and  of  which  body  he  is  the  head. 
Thus  he  rules  over  the  realm  of  nature  and  in  the  sphere  of 


158 


The  Presbyterian  Standards. 


providence.  He  is  King  of  kings  and  Lord  of  lords.  The 
cattle  upon  a  thousand  hills,  and  the  silver  and  the  gold,  are 
his.  He  orders  all  the  events  of  providence  among  men  and 
among  the  nations  of  the  earth  in  such  a  way  as  to  truly  fur- 
ther the  interests  of  his  kingdom,  and  at  the  same  time  to 
promote  his  glory  in  the  world,  and  to  secure  the  present  and 
eternal  welfare  of  the  individual  members  of  his  kingdom. 
And  thus  it  is  that  all  things  shall  work  for  the  good  of  his 
people,  since  the  "all  things"  are  in  his  hand.  He  is  thus 
able  powerfully  to  order  them  all  for  the  good  of  those  who 
love  him,  and  who  are  the  called  according  to  his  purpose. 
This  fact  cannot  fail  to  greatly  cheer  the  believer  in  his 
earthly  pilgrimage. 

In  this  connection  it  is  added,  last  of  all,  that,  as  a  king, 
Christ  takes  vengeance  on  those  who  know  not  God  and 
obey  not  the  gospel.  Thus,  the  Standards  teach  that  the 
authority  of  Christ  as  the  mediatorial  king  extends,  in  a  ju- 
dicial way  at  least,  over  all  his  enemies  and  over  the  ene- 
mies of  his  kingdom.  They  shall  one  day  be  made  to  lick 
the  dust,  and  they  shall  become  his  foot-stool ;  and  he  shall 
be  exalted  King  of  kings  and  Lord  of  lords,  to  the  glory  of 
God  the  Father. 


I 


11 


I 


h 
[ 


t 


CHAPTER  XIII. 

THE  nU\rrLTA  TTON  and  exaltation  of  CHRIST. 

SnoRTEK  Catkohism,  27,  38;  Lauoeu  OATBonisM,  46-66;   Confession  of 

Faith,  VIII. 

THIS  chapter  leads  to  the  exposition  of  what  is  usually 
called  the  estates  of  the  Redeemer.  So  far,  at  least, 
as  the  Confession  is  concerned,  some  of  the  same  things  will 
come  up  for  discussion  as  have  engaged  attention  in  the  two 
preceding  chapters.  It  is  in  the  Catechisms  that  special  and 
very  complete  statements  are  to  be  found.  The  Shorter  has 
two  suggestive  questions  upon  this  subject,  while  the  Larger 
has  no  fewer  than  ten,  which  cover  the  whole  ground  very 
fully,  and  give  a  more  extended  statement  of  the  same  facts 
as  are  set  down  in  the  fourth  section  of  the  eighth  chapter 
of  the  Confession. 

In  a  general  way,  the  estates  of  Christ  embrace  all  those 
stages  of  experience  and  activity  through  which  the  Re- 
deemer passed,  specially  during  the  period  from  his  incar- 
nation till  his  glorification.  They  describe  all  that  he  was, 
did,  and  suffered  from  the  time  that  he  left  his  Father's 
bosom  till  he  returned  to  his  Father's  right  hand.  It  is  evi- 
dent, therefore,  that  a  knowledge  of  what  is  involved  in  these 
estates  is  very  necessary  in  order  to  obtain  a  complete  view 
of  what  Christ  was,  what  he  became,  and  what  he  endured, 
and  how  he  triumphed  as  the  Mediator  of  the  covenant  and 
Redeemer  of  his  people.  These  estates  are,  therefore,  con- 
sidered with  some  care  in  this  chapter. 

I.   Christ's  Estate  of  Humiliation. 

In  this  estate  the  prophetic  office  comes  clearly  into  view 
in  the  personal  teaching  of  Jesus  Christ  on  the  earth,  but 
the  priestly  work  of  the  Redeemer  is  still  more  prominent, 

159 


r 

"! 

Y 

' 

! 

'    ! 

* 

1 

ii 


160 


The  Presbyterian  Standards. 


especially  towards  the  close  of  his  ministry  among  men.  As 
a  great  teacher  sent  from  God  he  was  exercising  the  pro- 
phetic office  when  he  spake  as  never  man  spake ;  and  then, 
in  the  obedience  which  he  rendered  and  in  the  sufferings  he 
bore,  and  specially  in  the  death  which  he  endured,  he  was 
discharging  the  important  functions  of  the  priestly  office. 
It  is  at  the  same  time  to  be  remembered  that  the  kingly 
office  was  not  in  abeyance,  though  it  was  in  the  back- 
ground, in  this  estate,  whose  particulars  are  now  to  be  ex- 
plained. 

1.  Christ  Humbled  Ilimself  in  his  Birth. 

The  humiliation  of  Christ,  which  is  that  low  condition  in 
which  for  our  sakes  he  emptied  himself  of  his  glory,  and 
took  upon  him  the  form  of  a  servant,  really  begins  with  his 
incarnation  and  birth,  although  in  the  divine  purpose  it  was 
ideally  in  view  from  all  eternity.  All  that  was  involved  in 
emptying  himself  of  his  glory,  and  in  assuming  humanity  into 
union  with  his  deity,  of  course,  cannot  be  fully  understood 
or  explained.  The  Standards  state  the  fact,  but  do  not  offer 
any  elaborate  explanation  of  it.  In  his  conception  and  birth 
it  is  evident  that  he  greatly  humbled  himself.  The  second 
person  of  the  adorable  Trinity  appeared  as  a  helpless  babe 
at  Bethlehem.  He  was  the  eternal  Son  of  God,  and  dwelt 
in  the  bosom  of  the  Father;  yet,  in  the  fulness  of  time  he 
became  the  Son  of  man  and  was  found  in  fashion  as  a  man. 
Then  he  was  born  of  a  woman  in  the  lowly  walks  of  life. 
He  was  not  born  of  princely  parentage  or  of  lofty  lineage, 
though  he  was  of  the  house  of  David,  for  that  once  royal 
house  was  now  in  decadence.  His  advent,  too,  was  marked 
by  not  a  few  circumstances  of  more  than  ordinary  abasement. 
He  was  born  among  strangers,  far  from  home,  and  in  a 
stable.  He  was  cradled  in  a  manger  with  the  dumb  animals 
about  him,  yet  out  on  the  plains  near  by  the  heavenly  hosts, 
with  their  divine  anthem,  heralded  his  advent.  The  Lord  of 
glory  was  a  babe  in  the  L  wly  manger. 


I 

I 


The  Humiliation  and  Exaltation  of  Christ.        161 

2.  Christ  Humbled  1  nmself  in  his  Life. 

Here  the  whole  of  that  wonderful  life  of  Jesus  of  Nazareth 
might  be  properlj  described,  and  this  would  give  a  picture 
such  as  men  had  never  seen,  or  the  world  never  known.  He 
subjected  himself  to  the  stern  demands  of  law,  although  as 
its  author  he  was  really  above  the  law  under  whose  claims 
he  voluntarily  passed  for  a  time.  Having  thus  taken  his 
place  under  the  law,  there  came  to  him  as  a  matter  of  course 
much  of  hardship  and  humiliation.  He  submitted  to  the  cer- 
emonial law,  and  so  was  circumcised,  observed  the  Passover, 
and  lived  as  a  Jew.  He  also  came  of  his  own  volition  under 
moral  law,  and  assumed  his  place  under  the  legal  conditions 
of  the  covenant  of  grace,  and  thus  undertook  to  render  the 
perfect  obedience  which  was  required  in  all  these  relations. 

Thereby  he  perfectly  fulfilled  all  forms  of  legal  obligation 
thus  assumed.  He  came  to  fulfil  and  not  to  destroy  the  law 
and  the  prophets.  His  life  was  in  perfect  conformity,  both 
in  its  form  and  spirit,  with  the  moral  law  of  God.  He  was 
holy,  harmless,  and  undenled.  He  also  completely  fulfilled 
all  the  conditions  of  the  covenant  of  grace  of  which  he  was 
the  mediator,  so  that  he  could  say  that  he  had  finished  the 
work  which  the  Father  gave  him  to  do.  With  the  cold  and 
heartless  indignities  of  the  world  he  was  in  constant  conflict. 
The  spiritual  dullness  and  actual  unbeUef  of  his  disciples, 
the  impenitence  of  his  own  people,  and  the  cunning  and  cruel 
opposition  of  the  Jewish  rulers,  Jl  laid  heavy  burdens  upon 
him  during  his  life.  And  worse  than  all,  the  temptations  of 
Satan,  especially  in  the  wilderness  of  Judea,  were  one  of  the 
severest  conflicts,  and  no  doubt  one  of  the  sorest  humilia- 
tions, of  his  earthly  career.  This  temptation,  let  it  be  re- 
membered, was  real,  and  one  specially  painful  factor  in  it, 
doubtless,  was  the  close  contact  with  sin  and  suffering  which 
must  have  been  so  abhorrent  to  his  holy  soul.  He  was  also 
subject  to  the  usual  infirmities  incident  to  the  estate  of  man. 
He  was  weary,  hungry,  thirsty,  and  often  kept  his  sleepless 
11 


I 


162 


The  Presbyterian  Standards. 


vigil  upon  the  mountains.  And  all  this  was  aggravated  by 
the  fact  that  in  his  lowly  earthly  condition  he  had  no  temporal 
resources  to  support  him,  or  to  aflford  relief  amidst  it  all. 
He  was  dependent  upon  others  for  many  of  the  ordinary 
necessaries  and  supports  of  this  life. 

3.  Christ  TImnhled  Ilimself  in  his  Death. 

At  this  stage  the  humiliation  of  the  Redeemer  becomes 
still  deeper.  All  the  suffering-^  associated  with  his  closing 
days  on  the  earth  come  into  view  at  this  stage,  and  of  these 
the  Larger  Catechism  gives  a  good  summary.  The  descrip- 
tion of  these  sufferings  may  begin  with  Gethsemane  and  the 
agony  there.  Then  comes  the  betrayal  by  Judas,  one  of  the 
twelve,  by  means  of  which  he  was  put  into  the  hands  of  his 
enemies.  This  perfidy  must  have  pierced  his  true  and  trtHSt- 
ful  soul  with  sore  sorrow.  Worse  still,  in  some  respects,  was 
the  fact  that  all  the  rest  of  his  disciples  forsook  him  and  fled, 
and  one  of  them  who  had  sworn  that  he  would  never  leave 
his  Master  denied  him  in  that  trying  hour.  He  was  thus 
left  to  tread  the  winepress  of  his  humiliation  alone ;  and  how 
deeply  he  must  have  felt  the  isolation  of  that  season!  In 
addition,  by  the  cold  and  heartless  world  he  was  scorned  and 
rejected.  He  was  scourged,  mocked,  smitten,  spat  upon,  and 
crowned  with  thorns,  at  the  hands  of  the  Jews  and  Romans, 
who  may  be  taken  to  represent  ilie  world.  He  was  con- 
demned by  Pilate  on  the  testimony  of  false  witnesses,  and  to 
appease  the  clamor  of  the  Jewish  rulers  he  was  sorely  tor- 
mented by  his  persecutors.  Then  of  a  still  deeper  nature 
was  the  humiliation  which  arose  at  this  point  from  his  con- 
flict with  death  as  the  penalty  of  sin,  and  as  he  stood  face  to 
face  with  the  powers  of  darkness  in  deadly  spiritual  combat. 
He  felt  the  pangs  of  the  penalty  of  sin  and  he  bore  the  awful 
weight  of  the  wrath  of  God,  and  this  led  him,  in  the  desolation 
of  his  soul,  to  cry  out,  "  My  God,  my  God,  why  hast  thou  for- 
saken me  ?  "  This  wrath  of  God  which  he  bore  is  not  to  be  un- 
derstood as  passionate  anger  or  revengeful  rage,  but  as  the 


The  Humiliation  and  Exaltation  of  Christ.       163 


>^ 


inexorable  moral  antagonism  of  God  against  sin,  expressed 
by  the  necessary  infliction  of  penalty.  In  this  sense  he  en- 
dured the  wrath  of  God,  and  the  measure  of  the  shame  and 
humiliation  which  this  entailed  no  tongue  shall  ever  be  able 
to  tell.  Finally,  he  laid  down  his  life  as  an  offering  for  sin. 
He  laid  it  down  willingly,  for  he  was  not  forced  to  die.  He 
had  power  to  lay  down  his  life,  and  he  had  power  to  take  it 
again.  Hence,  he  made  his  soul  an  offering  for  sin,  and 
presented  himself  as  a  sacrifice  without  spot  unto  God.  Nor 
can  the  fact  be  overlooked  that  the  mode  of  his  death  was 
painful  and  humiliating  in  the  extreme.  It  was  the  cursed 
death  of  the  cross,  with  all  its  shame  and  woe.  The  Lord 
of  life  and  glory  was  nailed  as  a  malefactor  to  the  tree. 

4.  lie  Ifurnhled  Ilimself  after  his  Death. 

This  brings  us  to  tho  deepest  dept-\s  of  his  humiliation. 
His  body  was  taken  from  the  cross  by  kind-hearted  strangers, 
who  were,  perhaps,  secret  disciples,  and  buried  in  a  new- 
made  tomb.  He  remained  in  the  state  of  the  dead  and 
under  the  power  of  death  for  a  time.  It  is  the  midnight  of 
his  humiliation  now.  It  seemed  as  if  now,  surely,  the  powers 
of  darkness  had  gotten  the  victory,  and  that  Satan  had  tri- 
umphed. Death,  the  penalty  of  sin,  had  laid  him  low,  and 
the  grave  held  him  firmly  in  its  grasp.  He  M'as  really  dead. 
His  spirit  had  gone  to  God  who  gave  it,  and  his  body  lay 
cold  and  lifeless  in  its  rock-hewn  tomb. 

It  is  in  this  connection  that  the  phrase  in  the  Apostles* 
Creed,  "  and  he  descended  into  hell,"  which  is  alluded  to  in 
the  Larger  Catechism,  properly  comes  up  for  some  brief 
remarks.  This  much-discussed  phrase  does  not  mean  that 
Christ,  in  his  disembodied  spirit,  actually  went,  after  his 
death  and  prior  to  his  resurrection,  to  the  spirit  world,  and 
to  that  region  of  the  unseen  abode  where  the  spirits  of  the 
saints  of  the  Old  Testament  dispensation  were  held  for  the 
time,  to  declare  the  full  gospel  message  to  them,  and  so  to 
bring  them  into  the  enjoyment  of  the  felicity  of  the  heavenly 


164 


The  Presbyterian  Standards. 


state.  Nor  does  the  phrase  mean  that  the  human  soul  of 
Christ  went  really  into  hell,  there  to  secure  a  victory  over 
Satan  in  his  own  proper  abode.  Nor,  again,  can  it  be  rightly 
taken  to  signify  that  his  human  soul  actually  went  to  that 
place  of  punishment  where  the  souls  of  the  lost  are  kept, 
that  he  might  there  fully  endure  all  that  was  needed  to  make 
a  full  penal  satisfaction  for  sin.  To  understand  the  phrase, 
the  meaning  of  the  word  hell  must  be  observed.  It  does  not 
mean  the  place  or  state  of  the  finally  lost,  but  it  rather  de- 
notes the  invisible  world  of  departed  spirits.  Hence,  the 
meaning  of  the  phrase  is,  that  during  the  period  between 
his  death  and  his  resurrection  Christ's  human  spirit,  or  soul, 
was  in  the  region  of  departed  disembodied  souls  in  the  un- 
seen world,  and  at  the  same  time  his  body  was  lying  in  the 
tomb.  In  his  case,  of  course,  the  departed  human  spirit 
would  go  to  the  estate  of  the  blessed,  for  he  had  said  to  the 
thief  on  the  cross,  who  died  penitent,  that  they  would  be 
together  that  day  in  paradise.  And  all  through  even  these 
experiences,  the  personal  union  of  the  human  and  the  divine 
natures  was  not  destroyed  in  the  God-man.  This  completes 
the  teaching  of  the  Standards  in  regard  to  the  humiliation  of 
the  Redeemer. 

II.  Christ's  Estate  of  Exaltation. 

The  humiliation  of  Christ  leaves  him  under  the  power  of 
the  last  enemy  in  the  state  of  the  dead,  and  it  is  just  at  this 
point  that  the  description  of  his  exaltation  given  in  the 
Standards  finds  him.  This  estate  embraces  several  important 
particulars  as  follows : 

1.  Christ  was  Exalted  in  His  Res^irrection. 

Though  he  came  under  the  power  of  death,  he  was  not 
suffered  to  see  corruption,  for  on  the  third  day  he  rose  from 
the  dead,  even  as  he  said  he  would.  By  his  resurrection  the 
very  same  body  in  which  he  was  crucified  was  reanimated, 
as  he  rose  triumphing  over  the  grave.  This  body,  thus 
raised,  possessed  all  the  essential  properties  which  it  had 


The  Humiliation  and  Exaltation  of  Christ.        165 


5 


prior  to  his  death  on  the  cross,  but  after  the  resurrection  it 
was  to  die  no  more,  so  that  it  did  not  possess  mortality,  or 
other  common  infirmities  incident  to  this  present  mortal  life. 
In  the  article  of  the  resurrection  the  human  soul  of  Christ 
was  reunited  with  the  reanimated  body,  thereby  constituting 
the  complete  human  nature  which  remained  all  the  time  in 
indissoluble  union  with  the  second  person  of  the  Trinity. 
He  also  raised  himself  by  his  own  power,  having  power  to 
take  up  his  life  again,  even  as  he  willingly  laid  it  down. 
By  this  fact  he  gave  forcible  proof  that  he  was  truly  the 
Son  of  God.  Moreover,  by  the  fact  of  his  resurrection 
Christ  gave  final  and  convincing  proof  that  he  had  con- 
quered death,  and  vanquished  him  who  had  the  power  of 
death,  and  so  became  the  Lord  of  the  quick  and  the  dead. 

All  this,  the  Larger  Catechism  says,  he  did  as  a  public 
person  and  as  the  head  of  the  church.  By  this  fact  the 
representative  and  vicarious  nature  of  Christ's  office  and 
work  is  further  evident.  By  the  resurrection  of  Christ  the 
justification  of  all  his  people  is  assured,  for  as  he  died  for 
their  sins,  he  also  rose  again  for  their  justification.  Thus, 
by  virtue  of  his  atoning  death  and  triumphant  resurrection, 
he  secured  the  virtual  justification  of  all  his  elect  covenant 
seed  before  his  Father's  face.  In  like  manner,  by  the  resur- 
rection of  Christ  from  the  dead,  his  people  have  the  assurance 
of  quickening  grace  in  their  hearts,  the  promise  of  almighty 
support  against  their  enemies,  and  a  sure  pledge  of  their 
own  resurrection  at  the  last  great  day.  The  resurrection  of 
Christ,  therefore,  has  much  meaning  and  great  comfort  for 
the  believer. 

2.  Christ  was  Exalted  in  His  Ascension. 

In  this  important  fact  the  exaltation  of  Christ  appears 
more  distinctly.  After  his  resurrection  he  was  often  seen 
by  his  disciples,  conversed  much  with  them,  especially  in 
regard  to  the  things  pertaining  to  the  kingdom  of  God,  and 
at  the  close  of  forty  days  he  gave  them  the  commission  to 


ft 


166 


The  Presbyterian  Standards. 


IH« 


preach  the  gospel  to  all  nations,  and  added  the  promise  that 
the  Spirit  would  be  poured  out  upon  them.  Having  done 
these  things,  he  ascended  up  into  heaven  from  the  Mount  of 
Olives,  near  Jerusalem.  He  ascended  still  in  the  human 
nature ;  and  he  was  also  the  federal  head  of  his  people,  and 
mediatorial  king  of  his  kingdom.  Triumphing  over  all  his 
foes,  h©  went  up  into  heaven  visibly,  and  entered  the  highest 
heavens,  there  to  receive  gifts  for  men  at  his  Father's  gracious 
hand.  It  is  further  said,  that  by  the  fact  of  his  resurrection 
and  ascension  Christ  raises  the  affections  of  his  people 
heavenward,  and  that  he  has  gone  to  his  Father's  house  of 
many  mansions  to  prepare  a  place  for  them.  There  he  now 
is,  and  shall  continue  to  be,  till  his  second  coming,  at  the 
end  of  the  world,  when  he  shall  come  to  judge  the  q  lick  and 
the  dead  at  the  appointed  day. 

Two  interesting  questions  are  suggested  by  the  statements 
of  the  Standards  at  this  point.  The  first  relates  to  the 
precise  time  when  the  body  of  Christ  was  really  changed 
into  the  glorious  body,  and  the  second  has  reference  to  the 
time  and  purpose  of  the  second  advent  of  Christ.  As  to  the 
first  of  these  questions,  the  Standards  do  not  directly  speak. 
Some  things  seem  to  indicate  that  the  body  was  at  least 
partly  changed  soon  after  the  resurrection,  but  definite  con- 
clusions cannot  be  drawn  from  what  even  the  Scriptures  say. 
It  is  clear,  however,  that  in  connection  with  the  ascension 
the  change  was  completed,  and  that  his  body  was  then 
glorified,  and  made  meet  for  its  heavenly  estate.  As  to  the 
second  question,  it  is  evident  that  the  Standards  teach  what 
is  now  known  as  the  post-millennial  view  of  the  time  and 
purport  of  the  second  advent  of  Christ.  Their  teaching  is, 
'hat  he  has  ascended  to  the  right  hand  of  the  Father,  where 
he  shall  remain  till  the  end  of  the  world,  and  that  when  he 
shall  come  again  it  shall  be  to  judge  the  quick  and  the  dead. 
3.  Christ  is  Exalted  by  Sitting  at  the  Right  Hand  of  God, 
This  fact  marks  a  distinct  onward  stage  in  the  exaltation 


The  Humiliation  and  Exaltation  op  Christ.       167 

of  the  Redeemer.  It  is  in  his  theanthropic  person,  as  the 
God-man,  that  he  sits  at  the  Father's  right  hand,  where  he  is 
advanced  to  the  very  highest  favor  with  God  the  Father. 
And,  as  he  wears  the  nature  of  his  people,  and  represents 
them,  he  makes  them  sit  together  with  him  in  the  heavenly 
places.  There  he  is  also  granted  fulness  of  joy,  and  invested 
with  divine  glory,  and  at  the  same  time  he  is  pdven  power 
over  all  things  in  heaven  and  on  earth.  lie  is  thus  in  the 
place  of  honor,  power,  and  glory,  at  the  right  hand  of  the 
majesty  on  high. 

The  kingly  office  comes  now  more  and  more  distinctly  into 
view,  though  the  prophetic  and  priestly  are,  of  course,  still 
exercised.  At  the  right  hand  of  the  Father  he  administers 
the  affairs  of  his  great  spiritual  kingdom.  He  gathers  in  his 
people,  as  the  subjects  of  his  kingdom,  and  then  defends 
them  by  his  good  providence  and  powerful  grace,  and  at  the 
same  time  subdues  all  their  enemies  under  him.  He  also 
furnishes  his  ministers  with  gifts  and  graces,  so  that  they 
may  be  fitted  for  their  work.  This  section  closes  by  adding 
that  Christ  makes  intercession  for  his  people  at  his  Father's 
right  hand;  but  as  this  poinii  was  fully  explained  in  last 
chapter  in  connection  with  the  priestly  office  of  Christ, 
nothing  more  need  now  be  added.  It  will  suffice  to  observe 
that  intercession  seems  to  be  a  priestly  function  exercised 
specially  by  Christ  in  his  estate  of  exaltation,  just  as  atone- 
ment is  a  priestly  function  exercised  in  his  estate  of  humilia- 
tion. 

4.  Christ  is  to  he  Exalted  in  Coming  to  Judge  at  the  Last 
Day. 

This  is  the  final  factor  or  stage  in  the  exaltation  of  the 
Redeemer.  The  exercise  of  this  stage  lies  yet  in  the  future, 
for  the  stage  of  the  exaltation  now  in  progress  is  the  one 
described  in  last  section.  In  coming  again  to  judge,  it  is 
eminently  appropriate  that  he  who  was  unjustly  judged,  con- 
demned, and  put  to  death  by  wicked  men,  should  be  the 


i 

V 

168 


The  Presbyterian  Standards. 


1 


judge  of  men  and  angels  in  the  end.  The  Standards  say 
that  he  shall  come  in  great  power,  and  in  the  full  manifesta- 
tion of  his  own  glory,  and  of  his  Father's  as  well.  The  con- 
trast between  his  first  and  second  advents  is  indeed  very 
marked.  Then  he  was  an  infant  in  the  manger,  now  he  is 
the  judge  upon  the  throne.  Of  his  first  advent  the  angels 
were  the  attendant  heralds,  of  his  second  all  the  holy  angels 
are  also  to  be  attendants  at  the  world's  last  great  assize.  He 
shall  come  with  a  shout,  and  with  the  voice  of  the  archangel, 
and  with  the  trump  of  God,  to  judge  the  world  in  righteous- 
ness. The  resurrection  of  the  dead,  which  will  be  treated  at 
length  in  its  proper  place  later  on,  will  come  to  pass,  and 
then  the  judgment  will  be  set.  Thus,  in  the  midst  of  this 
august  scene,  Christ  will  appear  on  the  highest  summit  of 
the  estate  of  his  exaltation.  He  is  now  the  judge  upon  the 
throne.  The  whole  race  of  mankind  will  be  assembled  for 
its  final  judgment.  The  holy  angels,  as  has  been  seen,  are  to 
be  there  as  attendants,  and  all  mankind,  both  the  just  and 
unjust,  the  former  on  the  right  hand,  and  the  latter  on  the 
left  hand  of  the  judge,  shall  be  present.  The  apostate  angels, 
with  Satan  at  their  head,  will  also  be  there,  to  have  meted 
out  to  them  their  final  and  irrevocable  doom.  The  elements 
shall  melt  with  fervent  heat,  and  the  heavens  shall  be  rolled 
up  as  a  scroll.  The  membership  of  the  invisible  church 
shall  then  be  found  complete,  ready  to  hear  its  last  joyful 
welcome,  and  to  enter  upon  its  eternal  home.  Then  time 
shall  be  no  more,  and  when  the  judgment  is  over  the  destiny 
of  men  and  angels  will  be  forever  fixed.  Then,  last  of  all, 
Christ  will  deliver  up  to  the  Father  the  kingdom  of  which  he 
is  the  mediator,  and  the  purposes  of  redemption  will  enter 
on  their  final  and  eternal  stage. 

With  the  close  of  this  chapter  an  important  stage  in  the 
exposition  of  the  doctrines  of  the  Standards  is  reached. 
What  they  have  to  say  in  regard  to  the  worV  of  Christ  as 
mediator,  in  itself  considered,  is  complete.     In  the  next,  and 


■'  r 


i 


The  Humiliation  and  Exaltation  of  Christ.       169 

some  subsequent  chapters,  that  aspect  of  Christ's  work 
according  to  which  it  is  considered  in  its  application  to  his 
people  for  whom  he  purchased  redemption  will  engage  atten- 
tion. It  is  at  this  stage  that  the  Confession  considers  the 
exceedingly  difficult  and  ver^  important  question  of  man's 
freedom,  or  the  problem  of  the  moral  agency  of  men.  The 
Catechisms  do  not  directly  discuss  this  question,  but  later  on 
they  deal  with  man's  ability  to  keep  the  law  of  God,  and  thus 
really  raise  one  important  phase  of  the  same  question.  This 
being  the  case,  it  may  be  best  to  exhibit  what  the  Standards 
teach  upon  this  subject  in  a  complete  statement  at  this  stage. 
And  it  seems  all  the  more  fitting  to  do  so  in  this  connection, 
when  the  question  of  the  application  of  the  benefits  of  the 
redemption  which  is  in  Christ  Jesus  to  sinful  men  is  raised, 
and  when  their  ability  in  the  case  should  be  understood. 
At  this  stage,  therefore,  what  the  Catechisms  say  upon  this 
knotty  point  will  be  incorporated  with  the  teaching  of  the 
Confession,  although  this  will  rearrange  the  order  of  the 
topics  in  the  Catechisms,  which  has  been  followed  quite 
closely  thus  far  in  the  exposition. 


OHAPTEE  XIV. 

FREE  WILL  AND  AnTLTTY;  GUILT  AND  ITS  DEGREES. 

SiiouiKK  Catkoiiism,  82-84;  Laugkk  Catkouism,  149-153;  Confession  ok 

Faith,  IX. 

IN  entering  upon  the  exposition  of  man's  free  agency,  one 
of  the  most  difficult  problems  in  metaphysics,  and  one  of 
the  most  perplexing  questions  in  theology,  arises  for  consid- 
eration. The  question  of  man's  moral  agency  is  at  the  same 
time  one  of  the  utmost  importance,  alike  for  a  sound  system 
of  moral  philosophy,  and  for  a  proper  scheme  of  Christian 
doctrine,  both  in  its  theoretical  and  practical  aspects.  With 
wonderful  caution,  and  at  the  same  time  with  profound  phil- 
osophical insight,  do  the  Standards  speak  upon  this  great 
subject.  An  attempt  will  be  made  in  this  chapter  to  give  a 
somewhat  careful  exhibit  of  that  teaching. 

No  elaborate  discussion  of  the  metaphysics  of  this  intri- 
cate subject  can  now  be  undertaken;  although,  in  explaining 
the  doctrine  of  the  Standards,  some  general  explanations  of 
the  philosophy  of  man's  moral  agency  is  necessary  to  a 
proper  understanding  of  the  subject  in  its  theological  bear- 
ings, and  to  clearly  perceive  the  important  issues  involved  in 
the  theory  of  man's  moral  agency  adopted. 

I.  The  Doctrine  of  Man's  Moral  Freedom. 

The  doctrine  of  the  Standards  upon  this  great  subject  is  ex- 
pressed in  the  following  brief  and  pregnant  statement :  "  God 
hath  endowed  the  will  of  man  with  that  natural  ability,  that 
it  is  neither  forced,  nor  by  any  absolute  necessity  of  nature 
determined,  to  good  or  evil."  It  will  be  observed  that  this 
statement  is  somewhat  negative  in  form,  and  yet  it  asserts  in 
very  pos'tive  terms  the  fact  that  man  in  his  very  nature, 
being  endowed  with  volitional  agency,  is  a  free  moral  agent, 
and,  hence,  a  responsible  being.     This  being  the  case,  all 

170 


•a 


FiiEE  Will  and  Ability  ;  Guilt  and  its  Degrees.    171 

charges  made  against  the  Standards,  to  the  effect  that  they 
teach  the  doctrine  of  necessity,  are  utterly  without  any 
grounds  whatever.  The  fact  of  man's  natural  freedom  and 
consequent  moral  responsibility  is  clearly  taught  here,  and 
implied  elsewhere  in  the  Standards.  Just  as  was  seen  in 
a  previous  chapter,  that  the  great  fact  of  the  sovereignty  of 
God  was  plainly  asserted,  so  now  at  this  stage,  with  equal 
force,  the  fact  of  man's  free  moral  agency  is  announced.  The 
statement  just  quoted  from  the  Standards,  though  very  brief, 
contains  several  things  which  are  now  to  be  carefully  con- 
sidered. 

1.  The  7iature  of  the  will  must  be  first  explained.  This  is 
a  point  about  which  there  is  still  much  diflference  of  opinion 
among  both  philosophers  and  theologians.  In  what  does 
the  will  as  a  faculty  or  power  of  man's  nature  or  constitution 
really  consist?  What  is  the  nature  of  man's  volitional 
agency?  Two  general  views  upon  this  question  have  pre- 
vailed in  the  history  of  speculation. 

First,  Some  take  a  comprehensive  view  of  the  nature  of 
the  faculty  called  will.  According  to  this  view  the  will  em- 
braces the  exercise  of  all  the  conative,  or  striving  faculties 
of  man's  nature,  as  well  as  that  of  volitional  agency.  As 
thus  used,  the  term  "will"  includes  desire  and  appetency  as 
well  as  choice  or  volition.  The  whole  of  those  activities  of 
human  nature  which  are  spontaneous,  as  well  as  those  which 
are  directive,  are  included  under  this  broad  view  of  the  nature 
of  the  will  of  man.  If  this  view  of  the  nature  of  the  will  be 
taken,  it  will  include  not  only  those  decisions  which  are  de- 
termined by  some  inward  disposition  or  motive,  but  also 
those  movements  of  man's  nature  which  are  the  result  of 
mere  external  inducement.  To  express  the  same  still  more 
briefly,  the  will  in  this  wide  sense  includes  self-expression  as 
well  as  self-determination.  This  use  of  the  term  is  often 
found  in  the  discussions  upon  this  subject.  When  so  used  it 
includes  not  only  volitional  agency  but  everything  related  to 


1 


172 


The  Presbyterian  Standards. 


mi 

ipi  mil 


it.  Hence,  volition  and  conation,  motive  and  inducement, 
desire  and  choice,  are  all  taken  together  in  this  wide  view  of 
the  nature  of  the  will  of  man.  It  seems  quite  just  to  say 
that  much  confusion  has  been  introduced  into  a  very  intri- 
cate subject  by  the  adoption  of  this  general  view  of  the 
nature  of  the  will  of  man. 

Secondly,  Others  take  the  term  will  in  a  much  narrower 
sense,  and  define  its  nature  in  a  much  more  limited  way. 
According  to  this  view,  the  will  includes  only  those  activities 
of  man's  nature  which  are  voluntary  or  self-directive.  All 
that  is  conative  or.  purely  spontaneous  is  excluded,  and 
only  that  which  is  of  the  nature  of  choice  or  volition  is 
taken  into  account.  According  to  this  view,  the  will  is  the 
faculty  of  rational  self-determination.  It  is  to  be  carefully 
distinguished  from  conation,  desire,  or  appetency,  and  may 
even  be  found  running  counter  to  it.  And,  further,  outward 
inducement  may  be  related  to  desire  or  conation,  but  motive, 
in  the  strict  sense,  is  connected  only  with  volition  or  choice. 
This  view  confines  the  scope  of  the  nature  of  the  will  to  a 
much  narrower  area  than  does  the  former,  and  it  denotes 
self-determination  as  distinguished  from  self-expression.  It 
is  in  this  limited  sense  that  the  term  is  used  in  the  Standards, 
and  care  must  be  taken  to  keep  this  in  mind  in  the  exposi- 
tion of  their  doctrine  upon  this  subject.  The  nature  of  the 
will,  as  a  faculty  of  the  constitution  of  man,  denotes  the  power 
of  choice,  in  the  sense  of  free  rational  self-determination. 
In  his  very  constitution,  this  endowment  belongs  to  man. 
The  will  is  not  something  apart  from  or  other  than  the  man ; 
but  it  is  just  the  man  choosing  or  determining  himself  by 
means  of  free  rational  volition. 

Into  other  questions,  such  as  the  relation  between  will  and 
appetency,  will  and  intelligence,  will  and  conscience,  will  and 
the  emotions,  it  is  not  necessary  now  to  enter,  nor  does  tho 
space  at  command  in  this  exposition  permit  doing  so.  The 
fact  that  the  Standards  clearly  teach  that  man  is  a  free 


Free  Will  and  Ability  ;  Guilt  and  its  Degrees.    173 


rational  agent  is  emphasized,  and  this  simply  means  that 
there  is  in  his  nature  a  power  of  free  rational  self-determina- 
tion, and  that  this  is  the  adequate  basis  of  his  moral  responsi- 
bility before  God. 

2.  Tfie  Freedom  of  the  Will,  or  of  the  Moral  Agent. 

As  has  been  indicated,  this  is  the  real  point  upon  which 
the  Standards  lay  special  stress.  Man  is  free.  He  has 
natural  liberty,  and  so  is  rationally  responsible  for  his  voli- 
tions and  acts.  In  stating  their  position  so  clearly  upon 
this  point,  the  Standards  guard  against  two  false  views,  both 
of  them  really  necessitarian^  of  the  way  in  which  the  will  is 
determined.  These  may  be  briefly  noticed  before  the  true 
doctrine  is  set  forth. 

First,  The  will  is  not  forced  in  any  way.  Man,  in  the 
exercise  of  vr  Ktional  agency,  is  not  under  restraint  or  com- 
pulsion. He  is  not  compelled  in  any  way  from  without. 
Indeed,  it  would  be  a  contradiction  in  terms  to  speak  of  a 
will  that  was  forced,  or  of  a  volition  that  was  the  product  of 
compulsion.  The  very  notion  of  will  is  that  it  is  a  faculty  or 
power  which  is  free.  If  not  free  it  would  be  mechanical, 
and  man  would  be  but  a  machine,  and  not  a  moral  agent. 
The  statement  of  the  Standards  at  this  point  rebuts  this 
mechanical  view  of  the  way  in  which  the  volitional  activity 
of  man  is  determined.  It  is  not  by  force  of  outward  circum- 
stances that  this  determination  is  brought  about.  The  con- 
nection between  volitions  and  their  causes  is  not  of  the 
nature  of  physical  causation  at  all,  but  man  in  willing,  or  in 
the  exercise  of  his  power  of  rational  determination,  does  not 
act  under  any  kind  of  external  restraint.  Hence,  physical 
necessitarianism  is  not  the  doctrine  of  the  Standards. 

Secondly^  Nor  is  the  will  of  man  determined  by  any  abso- 
lute necessity  of  its  own  nature.  The  statement  of  the 
Standards  here  relates  to  the  inward  conditions  of  voluntary 
rational  action,  and  it  is  directed  against  all  forms  of  what 
jiQ.ay  be  called  rational  or  moral  necessitarianism.     If  the 


*    3 

1    '■ 

• 

1    J 

7j 

11  i 

i!    : 

i  ' 

1 

!l!|i 


174 


The  Presbyterian  Standards. 


will  of  man  were  determined  by  some  inner  necessity  of  its 
own  nature,  it  would  not  he  really  free  at  all.  If  man  were 
thus  determined  in  his  volitions  he  would  not  really  be  a  free 
agent.  I^  inner  necessity  of  natore  determined  the  man  in 
acting  he  would  be  after  all  but  a  rational  machine  and  not 
a  free  agent.  But  the  doctrine  of  the  Standards  is  to  the 
effect  that  man  is  in  no  sense  a  machine,  but  a  free  rational 
moral  agent.  By  the  necessity  of  his  nature  as  a  voluntary 
agent,  he  is  not,  by  the  very  conditions  of  that  nature,  so 
determined  to  good  or  evil  that  of  necessity  he  is  determined 
to  the  one  or  the  other  absolutely.  Hence,  again,  volitions 
and  their  causes  are  not  linked  together  by  what  may  be 
called  a  rational  causal  necessity. 

Thirdly,  On  the  positive  side,  the  Standards  teach  that 
man  by  the  very  fact  of  his  creation  and  by  virtue  of  his 
constitution,  has  been  endowed  with  a  peculiar  power  which 
is  of  the  nature  of  a  natural  liberty  to  choose  as  he  pleases, 
or  to  exercise  his  voluntary  activity  as  he  desires.  In  this 
sense  and  in  this  way  man  is  free.  Whatever  a  man's  nature 
prefers  that  he  freely  chooses,  and  he  is  responsible  for  the 
choices  or  volitions  thus  exercised.  Whatever  may  be  the 
connection  between  the  nature  and  dispositions  of  the  man, 
and  his  choices  and  volitions,  the  latter  are  truly  and  con- 
sciously free.  If  there  be  any  connection  asserted  between 
them  it  can  only  be  of  the  nature  of  free  moral  causation,  in 
harmony  with  the  power  with  which  man  has  been  endowed. 

Here  the  distinction  between  liberty  and  ability  appears 
to  be  of  considerable  importance.  Liberty  is  simply  the 
power  to  choose  or  decide  as  the  man  desires  or  pleases. 
Ability  is  the  power  io  choose  this  or  that  course,  even 
though  it  may  be  contrary  to  the  desirep  or  dispositions  of  the 
man.  Liberty  is  freedom  in  willing,  ability  is  freedom  to  will 
this  way  or  that  way.  An  illustration  may  make  the  differ- 
ence more  fully  understood.  A  wicked  man  constantly  sins. 
In  sinning  he  chooses  freely  to  sin.     He  sins  freely  because 


^1. 


I  w 


jjl^ 


Free  Will  and  Ability;  Guilt  and  its  Degrees.     175 


Tie  pleases  to  sin,  and  h^  has  full  liberty  in  that  direction. 
It  cannot  be  said  that  he  sins  under  compulsion.  But,  on 
the  other  hand,  he  has  no  power  to  choose  or  prefer  holi- 
ness. He  has  no  ability  to  will  that  which  is  pure  and  good. 
Herein  lies  his  inability.  He  has  liberty  in  willing  the  evil, 
but  he  has  no  ability  to  will  the  good.  The  case  of  the  un- 
fallen  angels  who  are  confirmed  in  holiness  further  illustrates 
this  distinction.  Th  y  have  the  fullest  liberty  in  serving 
God  and  willing  the  good,  and  at  the  same  time  they  have 
no  ability  to  sin  or  dislionor  God.  Henc'>,  it  is  apparent,  from 
the  nature  of  the  case,  that  in  exercising  his  volitional  agency 
man  is  perfectly  free  in  that  exercise.  This  simply  means 
that  his  liberty  is  unquestioned.  But  it  is  equally  true  that 
a  man,  owing  to  the  nature  of  his  desires  and  dispositions, 
may  be  entirely  without  ability  to  exercise  his  volitional 
agency  at  all  in  certain  directions.  This  distinction  kept  in 
mind  goes  far  to  make  plain  the  nature  of  that  freedom  which 
man  has. 

It  is  proper  to  point  out,  at  this  place,  the  force  of  the  dis- 
tinction made  by  some  theologians  between  natural  and 
moral  liberty  or  freedom.  This  distinction  resembles  that 
madv3  in  tlie  previous  paragraph,  but  is  not  to  be  identified 
with  it.  The  view  now  under  notice  holds  that  man  has  a 
natural  ability  to  do  all  that  God  requires  of  him.  This  im- 
plies that  he  has  all  the  natural  endowment  necessary  to 
enable  him  to  will  and  to  do  what  God  requires.  But  by 
reason  of  sin  he  has  no  ability  to  choose,  or  to  do,  the  will 
of  God.  The  sinner,  according  to  this  view,  has  natural 
ability,  but  no  moral  ability ;  and  all  that  he  needs  is  merely 
the  restoration  of  that  moral  ability  in  order  to  be  pived  and 
servo  God.  It  will  be  observed  that  this  distinction  between 
natural  and  moral  ability  really  overlooks  the  import  of  the 
deeper  distinction  between  liberty  and  ability.  Hence,  what 
a  sinful  maii  needs  is  not  merely  the  restoration  of  ability  in 
regard  to  the  choice  of  the  good,  but  rather  a  radical  change 


176 


The  Presbyterian  Standards. 


If! 


in  the  desires  and  dispositions  of  his  nature,  for  it  is  out  of 
these  dispositions  that  choice,  volition,  or  self-determination 
freely  flows.  Till  this  change  is  effected,  the  man  with  the 
sinful  disposition  always  prefers  the  sinful,  and  wills  or 
chooses  accordingly.  Hence,  while  there  may  be  some  force 
in  the  distinction  between  natural  and  moral  abiUty,  it  must 
not  be  pushed  too  far.  It  is  better  to  clearly  grasp  the  dis- 
tinction between  liberty  and  ability  of  will  as  it  is  set  forth 
in  the  Standards.  By  doing  this  the  disability  under  which 
the  sinner  lies  will  appear  to  be  not  merely  a  certain  dis- 
ability of  the  will,  but  a  deeper  perversity  of  the  whole 
nature,  and  it  also  will  become  evident  that  regeneration  is 
not  merely  a  change  in  the  will  or  volitional  agency  of  the 
sinner,  but  a  radical  renovation  of  the  dispositions  of  the 
whole  nature.  The  force  of  this  will  be  seen  more  fully 
later  on. 

3.  The  question  of  the  freedom  of  the  will  now  requires 
some  more  definite  discussion.  In  explaining  more  fully  the 
doctrine  of  the  Standards  upon  this  subject,  it  may  be  in- 
structive to  give  an  outline  of  the  main  types  of  theory 
which  have  been  announced  concerning  this  knotty  subject. 
This  may,  perhaps,  be  done  in  a  twofold  way,  for  the  subject 
of  the  freedom  of  man  has  been  discussed  from  two  distinct 
standpoints.  It  may  be  considered  from  the  view-point  of 
philosophy,  and  in  its  relation  to  theology.  A  brief  sketch 
of  the  chief  types  of  theory  under  each  of  these  aspects  of 
tne  subject  may  help  to  shed  some  light  upon  it.  Through- 
out, it  will  be  seen  that  philosophy  and  theology  run  in  par- 
allel lines. 

First,  The  philosophical  theories  of  man's  moral  freedom 
are  to  be  considered.  In  general,  aU  these  theories  may  be 
reduced  to  three  heads.  The  first  may  be  termed  th?t  of 
mechanics ^.  necessity,  the  second  that  of  contingent  liberty, 
and  the  third  that  of  moral  certainiiy.  A  very  brief  statement 
of  r^ch  of  these  is  all  that  can  now  be  made. 


Free  "Will  and  Ability  ;  Guilt  and  its  Degrees.    177 

The  theory  of  mechanical  necessity  is  first  explained. 
This  theory  virtually  denies  freedom  to  man.  Volitions  and 
their  causes  are  connected  by  the  law  of  physical  causation, 
so  that  man  is  a  mere  machine.  Events  in  the  moral  sphere 
are  in  no  essential  respect  different  from  those  that  happen 
in  the  physical.  The  will  of  man  is  determined  in  precisely 
the  same  manner  as  the  forces  of  nature  produce  their  effects. 
According  to  this  theory,  all  events  belong  to  the  same  cate- 
gory, and  the  distinction  between  the  physical  and  the  moral, 
between  freedom  and  necessity,  is  obliterated  altogether.  If 
this  theory  be  correct,  man's  volitional  agency  is  a  piece  of 
refined  mechanism,  and  his  supposed  freedom  is  a  delusion. 

The  theory  of  contingent  liberty  is  next  considered.  This 
type  of  theory  is  not  easily  described,  because  it  appears  in 
various  forms,  and  is  often  stated  in  very  ambiguous  terms. 
In  general,  it  goes  to  the  opposite  extreme  of  the  preceding 
view,  and  regr.rds  th'^  will  as  an  entirely  unstable  element  in 
our  nature.  It  is  loc  jd  on  as  not  only  distinct,  but  as  sepa- 
rated, from  the  desiros  and  dispositions  of  the  nature  of  man. 
It  is  further  held  that  the  will  is  possessed  of  the  power  of 
asserting  itself  against  the  dispositions  of  the  nature.  And, 
in  order  to  freedom  and  moral  responsibility,  this  theory  also 
holds  that  the  conscious  power  to  choose  the  contrary  is 
necessary.  It  is  asserted  that  if  there  be  no  such  power  to 
choose,  man's  freedom  is  destroyed,  and  his  moral  career  can 
have  no  reality.  Hence,  the  ability  of  will  to  choose  the 
opposite  of  that  which  is  actually  chosen  is  needed  to  make 
man  a  free  agent,  and  to  render  him  responsible  for  his  acts. 
This  is  contingent  liberty,  or  power  of  contrary  choice. 

This  theory  is  right  in  asserting  that  man  is  a  free  agent, 
and  that  freedom  is  necessary  to  moral  responsibility.  But 
it  errs  in  disregarding  the  close  connection  between  the  dis- 
positions of  the  nature  and  the  volitions  of  the  will.  It  errs, 
also,  in  assuming  that  the  power  of  contrary  choice  is  neces- 
sary to  moral  freedom  and  responsibility,  and  it  is  in  danger 

12 


m 


178 


The  Presbyterian  Standards. 


of  taking  tbe  position  that  a  man  can  be  conscious  of  ability 
to  choose  in  any  other  way  than  is  actually  chosen.  More- 
over, this  theory,  as  will  be  seen  later  on,  confounds  neces- 
sity and  certainty,  and  concludes  that  since  the  former  is 
inconsistent  with  freedom  the  latter  is  also. 

The  theory  of  moral  certainty  remains  for  remark.  This 
theory  takes  middle  ground  between  the  two  already  ex- 
pounded. It  maintains  that  man  has  moral  freedom,  and  is 
endowed  with  the  native  power  of  self-determination.  Man 
has  liberty  of  will,  is  able  to  choose  as  he  pleases,  and  to  will 
in  accordance  with  his  desires  and  dispositions.  Between 
his  desires  and  choices,  between  his  disposition  anr  volitions, 
there  is  intimate  connection,  yet  that  connection  is  not  me- 
chanical or  necessary,  but  moral  and  certain.  In  all  his 
volitional  activity  man  chooses,  wills,  or  decides  freely,  yet 
his  desires,  dispositions  or  moral  states  determine  certainly, 
though  not  necessarily,  the  volitions  which  he  exercises.  All 
that  is  necessary  to  true  freedom  and  responsibility  is  liberty 
or  freedom  in  willing,  not  ability  to  will  the  contrary. 
Hence,  this  theory  maintains  that  freedom  in  volition  and 
certainty  in  regard  to  the  direction  of  the  volition  are  not 
inconsistent  ^'ith  each  other.  This  is  the  theory  of  moral 
certainty.  • 

This  is  accepted  to  be  the  true  theory  of  the  philosophy  of 
man's  moral  freedom,  which  is  involved  in  the  doctrine  of 
the  Standards.  It  takes  the  middle  ground  between  tw^o  ex- 
tremes, and  does  justice  to  all  the  facts  in  the  case.  Nor  is 
it  open  to  the  objections  to  which  both  of  the  other  theories 
are  exposed,  for  they  are  both  one-sided,  and  hence  defective. 
The  will  of  man  is  not  bound  up  by  an  iron  law  ot  re^essity, 
nor  is  it  in  a  condition  of  entirely  unstable  equilibrium. 
Man  has  freedom  or  liberty  in  all  his  choices  or  voluntary 
decisions,  which  simply  means  that  he  determines  himself. 
Thpt  his  moral  self-determinations  are  certain  to  be  in  ac- 
cordance with  his  dispositions  and  moral  states  is  quite  con- 


mn 


lUiifii 


Free  Will  and  Ability  ;  Guilt  and  its  Degrees.    179 


me- 


sistent  witli  their  freedom  and  the  moral  responsibility  of 
the  agent.     This  is  a  very  important  position. 

Secondly,  Theological  theories  in  regard  to  man's  moral 
freedom  open  up  the  other  view  of  this  intricate  subject. 
The  speculations  of  the  philosopher  upon  this  subject  have 
passed  over  into  the  hands  of  the  theologian.  To  a  certain 
extent  the  philosophical  theory  has  determined  the  theo- 
logical doctrine,  but  care  should  be  taken  not  to  allow  this 
to  take  place  at  the  expense  of  the  faets  set  forth  in  the 
Scriptures.  The  phase  of  the  subject  which  now  comes 
specially  into  view  relates  to  the  effects  of  sin  on  man's  free- 
dom, and  to  the  liberty  of  man  as  he  lies  under  the  disabili- 
ties of  his  sinful  estate.  Touching  this  aspect  of  the  problem, 
there  are  three  distinct  types  of  theory,  to  a  certain  extent 
corresponding  to  the  philosophical  theories  just  described. 
These  are  now  to  be  stated  in  outline. 

"What  is  known  as  the  Pelagian  view  comes  naturally  first. 
This  theory  denies  that  sin  has  in  any  way  disabled  man's 
moral  agency.  He  has  always  possessed  the  power  to  will 
good  or  evil,  or  to  choose  rightly  or  wrongly.  The  first  man 
had  this  power,  and  men  ever  since  have  retained  the  same 
ability.  This  theory  denies,  also,  that  any  evil  result  has 
come  upon  the  race  by  reason  of  its  relation  to  the  first  man. 
Men  are  brought  into  the  world  now  with  the  same  moral 
character  that  the  first  man  had,  and  there  is  in  it  no  natural 
bias  to  good  or  evil  Every  man,  as  a  moral  agent,  is  free 
to  choose  or  decide  in  one  way  or  the  other  upon  all  moral 
questions.  At  first,  character  has  vo  moral  quality,  and  voli- 
tions produce  character  according  as  they  are  good  or  bad. 
Each  man  voluntarily  stands  or  falls  when  he  acts  in  a  holy 
way,  or  commits  personal  sin.  However  much  of  force  this 
theory  might  have  in  the  case  of  uniallen  moral  agents,  it  is 
evident  that  it  is  not  the  true  view  of  the  moral  agency  of 
sinful  man.  It  is  not  in  harmony  with  the  teaching  of  the 
Scriptures  in  regard  to  the  condition  of  man  in  his  sinful 


180 


The  PitESBYTERIAN  STANDARDS. 


I 


estate,  and  it  is  inconsistent  with  the  facts  of  experience, 
observation,  and  history. 

The  Arminian  theory  is  properly  considered  next.  This 
theory  denies  that  sin  has  entirely  disabled  the  moral  agency 
of  man.  It  holds  that  it  has  been  greatly  weakened  by  reason 
of  the  sin  of  the  first  man,  but  the  benefits  of  what  is  called 
common  grace,  bestowed  upon  all  men  as  the  result  of  the 
universal  atonement  for  sin  made  by  Christ,  restores  to  all 
men  their  moral  ability.  The  moral  weakness  or  disability 
which  rests  upon  the  race  is  a  misfortune  for  which  it  is  not 
responsible;  hence,  justice  to  the  race  on  the  part  of  God 
required  that  he  should  in  some  way  restore  to  man  his 
moral  ability,  otherwise  God  could  not  justly  punisTi  men  for 
remaining  in  their  sinful  estate.  By  reason  of  this  restored 
ability  men  are  able  to  choose  or  reject  the  good,  to  accept 
or  refuse  the  gospel.  In  this  way  man  was  placed  in  sub- 
stantially the  same  position  that  Adam  was  in  prior  to  the 
fall.  Thue,  by  the  aid  of  common  grace,  man  is  put  in  the 
same  position  that  the  Pelagian  assigns  to  him,  and  the 
theory  of  his  moral  freedom  held  is  virtually  that  of  con- 
tingent liberty,  according  to  which  the  power  to  choose  the 
contrary  is  held  to  be  necessary  to  his  responsibility.  This 
theory  of  man's  moral  agency  under  sin  is  inadequate.  It  is 
not  in  harmony  with  the  statements  of  Scripture  in  regard  to 
his  helpless  estate  in  sin,  about  the  gratuitous  nature  of  sal- 
vation, and  in  reference  to  the  necessity  of  determining  grace 
to  enable  the  sinner  to  turn  and  choose  the  good,  to  decide 
for  God,  for  Christ,  and  for  holiness. 

The  Calvinist  theory  remains  for  some  simple  explanation. 
This  theory  asserts  that  man's  moral  agency  has  been  totally 
disabled,  so  far  as  any  ability  to  choose  the  good,  or  to  will 
that  which  is  holy,  is  concerned.  The  nature  of  man  has 
been  corrupted  by  sin^  so  that  his  desires  and  disposi- 
tions are  perverted,  and  his  whole  voluntary  activity  is 
turned  away  from  God  and  holiness.     Still,  men  are  free  in 


H.ni   w 


,x%'</m,m: 


Free  Will  and  Ability  ;  Guilt  and  its  Degrees.    181 

all  their  wicked  acts,  and  consequently  responsible  for  them. 
Man  has  liberty  in  regard  to  all  the  exercises  of  his  will,  but 
he  has  no  ability  to  choose  the  right  or  holy.  Thus  man  is 
perfectly  free,  even  while  he  acts  certainly  in  the  line  of  evil. 
The  disabling  effects  of  sin,  which  he  has  inherited,  and  the 
guilt  of  which  rests  upon  him,  have  entirely  destroyed  his 
ability  to  know,  to  love,  to  choose,  or  to  will  the  good,  but 
they  have  not  destroyed  his  liberty  or  his  ability  in  the  love 
and  choice  of  the  evil. 

The  theory  thus  briefly  stated  is  accepted  as  the  true  one. 
It  is  in  harmony  with  the  teaching  of  Scripture,  and  in 
accordance  with  the  true  philosophy  of  man's  moral  agency 
already  described.  It  is  also  consistent  with  all  the  facts  in 
the  case.  According  to  this  view,  man  has  free  agency  in  all 
that  he  wills  and  does.  This  implies  that  he  chooses  and 
acts  freely,  in  accordance  with  his  dispositions  and  inclina- 
tions. Still,  man  in  his  sinful  state  and  apart  from  special 
grace  has  no  ability  to  choose  or  will  the  good  or  holy;  and 
for  this  inability  he  is  held  responsible,  by  reason  of  his 
race  relation  to  the  first  man.  This  inability,  moreover,  is 
part  of  the  penalty  of  original  sin,  as  was  seen  in  a  former 
chapter,  and  guilt  rests  upon  the  race  on  this  account.  This 
brings  up  directly  the  question  of  the  inability  of  man  in  his 
sinful  state,  as  this  is  exhibited  in  the  Standards,  especially 
in  the  Confession,  where  the  subject  is  treated  at  greater 
length  than  it  is  in  the  Catechisms. 

4.  Man's  moral  inability  under  sin  is  now  to  be  explained. 
The  Catechisms  state  plainly  that  no  mere  man  is  able  in 
this  life,  even  when  assisted  by  divine  grace,  to  keep  per- 
fectly the  holy  law  of  God.  The  Confession  covers  the  whole 
field  in  the  fourfold  view  it  gives  of  man's  moral  agency  and 
ability  in  relation  to  the  effects  of  sin.  These  four  phases 
ot  the  question  of  man's  ability  and  inability  will  now  be 
presented  in  outline. 

Firsts  In  his  unfallen  state  of  innocency  the  first  view  of 


182 


The  Presbyterian  Standards. 


jtli! 


i  t, 


:!l 


Hi 


u 


man's  moral  agency  appears.  In  this  state  man  had  free- 
dom of  choice  between  good  and  evil,  and  ability  both  to 
will  and  do  that  which  was  pleasing  to  God.  This  freedom 
and  ability  were  not  absolutely  confirmed,  though,  doubt- 
less, the  desires  and  dispositions  were  towards  the  good. 
Hence,  man's  moral  agency  in  the  state  of  innocency  was  a 
mutable  ability  to  do  all  that  God  required  of  him,  and  being 
mutable  he  was  liable  to  fall  from  it. 

Secondly,  In  his  sinful  fallen  state  the  moral  agency  of 
man  has  undergone  important  changes.  By  reason  of  his 
fall  into  a  state  of  sin,  man  has  wholly  lost  all  ability  to  will 
any  spiritual  good  accompanying  salvation.  This  statement 
fixes  attention  upon  a  single  important  fact.  Man  by  the  fall 
has  lost  all  ability  to  will  any  good  which  is  spiritual,  or 
which  looks  to  salvation.  He  has  lost  ability  to  will  in  the 
direction  of  the  spiritually  good.  His  dispositions  have  been 
corrupted,  and  made  averse  to  that  which  is  holy,  and  the 
result  is,  that  though  he  chooses  as  he  pleases  when  he  freely 
wills  the  evil,  yet  he  has  no  ability  in  his  natural  state  to 
choose  in  the  opposite  way.  He  is  under  spiritual  death, 
and  has  no  power  to  will  or  do  the  spiritually  good.  He 
cannot  by  any  effort  of  his  own  convert  himself,  which 
means  that  he  cannot  change  his  natural  dispositions,  and 
consequently  he  is  unable  to  restore  to  himself  the  ability  to 
preier  and  choose  the  good;  nor  can  he  prepare  himself 
thereto.  This  means  that  a  man  cannot  do  anything  to 
change  for  the  better  the  natural  evil  dispositions  out  of 
which  his  choices  or  volitions  all  proceed.  This,  of  course, 
does  not  mean  that  a  man  cannot  put  himself  in  the  wf\y  of 
obtaining,  through  the  appointed  means  of  grace,  that 
spiritual  renewal  which  alone  can  work  a  change  in  the 
desires  and  dispositions  of  the  nature.  In  this  state  man  is 
■under  total  inability,  and  he  remains  so  till  his  nature  is  re- 
newed by  the  gracious  operation  of  the  Holy  Spirit. 

Thirdly f  In  a  state  of  grace.,  man  is  freed  from  his  natural 


I'it 


Ai  3; 


Free  Will  and  Ability;  Guilt  and  its  Degrees.    183 


1 


bondage  in  sin,  and  is  delivered  from  his  inability  to  will 
that  which  is  spiritually  good.  This  is  brought  about  by  the 
eflfectual  grace  of  God,  which  works  a  radical  renovation  in 
the  sinful,  helpless  state  of  man's  moral  nature,  and  by 
means  of  which  he  is  translated  into  a  state  of  grace  and 
favor.  In  this  gracious  spiritual  condition  he  is  delivered 
from  the  bondage  of  his  moral  and  spiritual  inability,  and 
the  consequence  of  this  is  that  the  sinner  is  endowed  with 
ability  to  freely  will  and  do  that  which  is  spiritually  good. 
He  is  made  willing  in  the  day  of  God's  gracious  power,  which 
delivers  him  from  the  thraldom  in  which  sin  holds  him,  and 
makes  him  a  freeman  in  Christ  Jesus.  It  is  added  in  the 
Confession,  that  by  reason  of  his  remaining  corruption  man 
does  not  perfectly  nor  only  will  that  which  is  good,  but  he 
does  also  will  that  which  is  evil.  This  may  be  called  a 
mixed  state,  wherein  the  will  freely  chooses  good  or  evil, 
having  power  to  do  so,  though  not  in  iLe  sense  of  having 
the  power  of  contrary  choice.  The  remaining  corruption, 
which  is  only  slowly  extirpated  from  the  nature  of  the  be- 
liever, sometimes  leads  him  into  sin.  But  the  bondage  of 
sin  is  broken,  and  ability  to  will  and  do  the  good  is  enjoyed, 
ihongh  holiness  is  not  yet  confirmed. 

Jp'oi<  rWy,  In  the  state  of  glory,  the  will  of  man  is  made 
pe"'  ctly  and  immutably  free  to  good  alone.  There  is  now 
confirmation  in  holiness,  the  corruption  of  the  nature  has 
been  entirely  removed,  certainty  of  holy  volitions  is  fully  and 
for  ever  assured,  and  the  saints  in  glory  enjoy  a  freedom  and 
enlarged  liberty,  such  as  they  cannot  know  in  this  life. 
Here,  again,  is  illustrated  the  fact  that  while  freedom  and 
necessity  exclude  each  other,  still  freedom  of  volition  and 
certainty  in  regard  to  the  kind  of  volitions  are  entirely  con- 
sistent with  each  other. 

The  teaching  of  the  Standards  in  regard  to  the  subject  of 
man's  ability  and  inability  may  r<ow  be  summed  up  in  a 
closing  sentence.     In  the  state  of  innocence  man  had  full 


184 


The  Presbyterian  Standards. 


II 


I 


11 


moral  ability,  yet  was  mutable;  in  the  state  of  sin  man  still 
had  freedom,  yet  no  ability  to  will  that  which  was  good ;  in 
a  state  of  grace  man  has  freedom  with  a  mixed  ability  to  will 
both  the  good  and  the  evil ;  and  in  the  state  of  glory  man  has 
an  immutable  freedom  to  will  the  good,  and  no  ability  to  will 
or  do  that  which  is  evil.  This  is,  indeed,  a  matchless  creed 
statement. 

II.  Ouilt  and  its  Degrees. 

This  is  a  topic  which  the  Catechisms  handle  in  close  con- 
nection with  that  of  man's  moral  inability,  and,  perhaps,  it 
can  be  best  treated  as  the  concluding  part  of  this  chapter. 
The  Catechisms,  after  stating  that  no  mere  man  is  able  in 
this  life,  either  of  himself  or  by  any  grace  received,  perfectly 
to  keep  the  commandments  of  God,  but  doth  daily  break 
them  in  thought,  word,  and  deed,  proceed  to  consider  the 
question  of  the  heinousness  of  different  sins  in  the  sight  of 
God.  The  position  taken  is  that  all  sins  are  not  equally 
heinous  in  God's  sight,  but  that  in  themselves  and  by  reason 
of  several  aggravations  some  sins  are  worse  in  God's  sight 
than  others.  At  the  same  time  it  is  stated  distinctly,  that 
every  sin,  small  and  great,  even  the  least,  since  it  is  an 
offence  against  God's  sovereignty,  goodness,  holiness,  and 
righteous  law,  deserves  God's  wrath  and  cuise,  both  in  this 
life  and  in  that  which  is  to  come.  The  Larger  Catechism 
adds  that  man  cannot  atone  for  his  own  sins,  but  that  the 
blood  of  Christ  alone  can  expiate  the  sins  of  men.  Here 
there  are  two  things  to  be  briefly  explained. 

1.  The  nature  of  guilt  must  first  be  understood.  Guilt, 
strictly  speaking,  is  liability  to  punishment,  or  the  infliction 
of  punitive  suffering.  The  penalty  of  sin  is  punitive  suffer- 
ing on  its  account.  The  guilt  of  sin,  or  its  liability  to  pen- 
alty, is  to  be  carefully  distinguished  from  its  depravity  or 
pollution.  Guilt  comes  upon  the  transgressor,  depravity 
abides  in  the  sinner.  Guilt  is  directly  related  to  the  law  and 
its  sanction,  depravity  pertains  directly  to  the  nature  of  the 


I 
I 


T 


till 

in 

Ivill 

lil3 


Free  Will  and  Ability  ;  Guilt  and  its  Degrees.    185 

agent.  Both  always  go  together,  but  they  are  not  to  be  con- 
founded with  each  other.  The  pardoning  mercy  of  God,  on 
the  ground  of  Christ's  mediation,  takes  away  guilt ;  the  re- 
newing grace  of  the  Holy  Spirit  removes  depravity. 

If  guilt  is  liability  to  penalty,  or  responsibility  under  vio- 
lated law,  then  in  the  very  nature  of  the  case  the  penalty  which 
the  sanction  of  the  law  threatens  is  incurred  through  sin. 
Then  it  is  in  relation  to  this  fact  that  the  second  point  arises. 
This  raises  the  question  of  the  degrees  of  guilt,  or  the  mea- 
sure of  penalty  incurred  by  various  transgressions. 

2.  The  degrees  of  guilt  is  the  question  now  to  be  briefly 
explained.  The  Standards  plainly  teach  that  guilt  is  gradu- 
ated according  to  the  sinfulness  of  the  sin.  This  graduation 
arises  from  two  considerations:  First^  Some  sins  in  them- 
selves are  worse  than  others.  Murder  is  worse  than  evil 
speaking,  stealing  than  covetousness.  If  the  sin  be  against 
the  express  letter  of  the  law,  if  it  be  not  only  conceived  in 
the  heart  but  break  out  in  act,  if  it  allow  of  no  reparation,  if 
it  be  in  violation  of  any  promise,  or  be  done  deliberately,  the 
sin  is  more  heinous  than  if  not  so  done;  and  such  sins 
deserve  a  severer  punishment.  Secondly,  By  reason  of  vari- 
ous aggravations  some  sins  are  more  heinous  in  the  sight  of 
God  than  others,  and  bring  the  transgressor  into  greater  con- 
demnation than  others.  The  Larger  Catechism  is  very  com- 
plete in  its  statement  upon  this  point,  for  it  mentions  several 
sets  of  aggravating  circumstances. 

First,  From  the  persons  offending.  If  the  persons  be  of 
mature  years,  and  of  wide  experience  or  grace ;  or  if  they  be 
eminent  for  profession,  gifts,  place,  or  office ;  or  if  they  be 
guides  to  others  whose  examples  are  likely  to  be  followed, 
the  sins  of  such  persons  are  to  be  regarded  as  more  heinous 
than  they  might  be  in  other  persons- 

Secondly,  From  the  parties  offended.  If  the  sin  be  directly 
against  God  or  his  attributes,  or  worship ;  or  against  Christ 
and  his  grace,  or  against  the  Holy  Spirit,  his  witness ;  or  if 


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Collection  de 
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1980 


\ 


186 


The  Presbyterian  Standards. 


r 


it  be  against  superiors,  or  those  with  whom  we  are  closely- 
related  ;  or  if  it  be  against  the  brethren,  especially  against 
the  weak ;  or  against  the  common  good  of  all  or  many,  the 
offence  becomes  the  more  heinous  on  this  account,  and  en- 
tails a  greater  degree  of  guilt. 

Thirdly,  From  circumstances  of  time  and  place.  If  the 
oflfence  be  committed  on  the  Lord's  day,  or  during  divine 
worship,  or  just  before  or  after  such  worship ;  or  if  it  be  done 
in  a  public  way,  or  in  the  presence  of  others  who  may  be  led 
astray  by  example,  the  offence  becomes  all  the  more  heinous. 

Man,  of  course,  cannot  estimate  the  exact  degree  of  guilt 
which  each  several  sin  deserves,  but  there  can  be  no  doubt 
that  the  judge  of  all  the  earth  will  do  right,  and  graduate  the 
penalty  of  each  sin  according  to  its  just  deserts. 

This  concludes  a  very  difficult  subject,  upon  which  the 
Standards  have  very  important  teaching.  The  nature  of 
man's  moral  agency,  and  the  question  of  the  moral  freedom 
of  man,  have  been  explained.  The  moral  ability  of  man  in 
his  fourfold  estate  of  innocence,  of  sin,  of  grace,  and  of 
glory  has  also  been  expounded ;  and  the  nature  and  degrees 
of  guilt,  or  liability  to  punishment,  has  had  brief  treatment. 
In  the  next  chapter  the  way  by  which  man  is  recovered  from 
this  helpless  estate  of  sin  and  guilt  will  be  entered  on,  and 
another  important  stage  in  the  exposition  of  the  Standards 
will  be  reached. 


1 

1 

I 


\ 


CHAPTER  XV. 

EFFECTUAL  CALLING;   UNION  WITH  CHRIST;  RE- 

GENERATION. 

Shorter  Catechism,  29-31;  Larger  Catechism,  57-60  and  66-69; 

Confession  of  Faith,  X. 

IN  preceding  chapters  it  has  been  seen  how,  by  the  media- 
tion of  Christ,  redemption  has  been  procured,  and  an 
everlasting  inheritance  has  been  purchased  for  his  elect 
believing  people.  In  the  last  chapter  it  was  shown  that 
man  was  in  a  state  of  guilt  and  sin,  and  unable  to  turn  to 
God  or  to  remedy  his  sad  estate.  The  question  which  next 
arises  relates  to  the  way  in  which  the  redemption  purchased 
by  Christ  comes  into  the  possession  of  guilty,  helpless  sinners. 
This  is  the  question  which  the  chapter  on  effectual  calling 
undertakes  to  answer.  How  are  the  elect  from  among  sinful 
men  made  partakers  of  the  redemption  which  is  in  Christ 
Jesus,  and  of  all  the  benefits  which  are  connected  therewith? 

It  is  interesting  to  note  the  fact  that  the  Standards  do  not 
use  the  term  regeneration  in  this  connection,  while  this  term 
has  a  large  place  and  a  wall-defined  meaning  in  theological 
writings.  At  first  glance  it  may  seem  that  the  Standards 
are  defective  in  their  statement  upon  this  point,  but  a  little 
reflection  will  show  that  such  is  not  the  case,  for  it  will 
appear  that  what  the  theologians  call  regeneration  is  in- 
cluded under  the  term  effectual  calling  in  the  Standards; 
and  the  great  fact  of  the  union  of  the  believer  with  Christ  is 
also  impUed  in  effectual  calling.  To  signalize  all  this,  these 
three  terms  are  set  down  at  the  head  of  this  chapter. 

It  may  be  well  to  remark,  further,  that  the  Confession  and 
the  Shorter  Catechism  deal  with  this  subject  in  a  compact 
and  comprehensive  way,  while  the  Larger  Catechism  intro- 
duces five  or  six  questions  at  this  stage  which  deal  with  the 

187 


188 


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P 


I 


church  viewed  in  its  visible  and  invisible  aspects.  As  the 
subject  of  the  church  is  not  touched  upon  in  the  Shorter 
Catechism  at  all,  and  as  it  is  treated  of  in  another  place  in 
the  Confession,  its  discussion  may  be  properly  deferred  till 
a  later  stage  in  this  exposition,  so  that  attention  can  be  en- 
tirely devoted  to  the  all-important  topic  of  this  chapter. 

I.  The  various  ways  in  which  the  different  parts  of  the 
Standards  deal  with  effectual  calling  must  be  first  explained. 
The  question  is,  How  are  believers  made  partakers  of  Christ's 
redemption  ?  How  are  the  benefits  of  the  Redeemer's  work 
applied  to  the  elect  ?  The  briefest  form  of  the  answer,  which 
is  found  in  substance  in  all  parts  of  the  Standards,  is  that  we 
are  made  partakers  of  the  benefits  of  Christ's  redemption  by 
the  effectual  application  of  it  to  us  by  the  Holy  Ghost.  The 
Holy  Ghost,  therefore,  is  the  agent  in  this  important  matter. 
The  truth  is  the  instrument  which  the  Spirit  usually  employs, 
yet  the  truth,  in  the  way  of  instruction  or  moral  suasion, 
does  not  itself  effect  the  work.  There  must  also  be  a  direct 
operation  of  the  Holy  Spirit  in  the  dead,  sinful  soul,  in  order 
to  the  saving  reception  of  the  benefits  of  the  redemption 
which  is  in  Christ  Jesus  by  that  soul. 

It  is  exceedingly  instructive  to  observe  the  manner  in 
which  the  Confession  and  the  Catechisms  describe  the  mode 
by  which  this  effectual  application  takes  place.  This  is  now 
briefly  noticed. 

In  the  Confession,  what  is  prominent  is  the  change  in  the 
moral  state  of  the  sinner.  God,  by  his  word  and  Spirit, 
bring,s  the  elect  out  of  that  state  of  sin  and  death  in  which 
they  are  by  natrre,  to  grace  and  salvation  by  Jesus  Christ, 
thereby  taking  away  their  heart  of  stone  and  giving  them  a 
heart  of  flesh.  This  statement  emphasizes  the  change  of 
nature  involved  in  regeneration. 

In  the  Larger  Catechism  vital  union  with  Christ  is  sig- 
nalized. This  union  is  described  as  one  which  is  spiritual 
and  mystical  in  its  nature,  and  at  the  same  time  ic  is  said  to 


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Efpectual  Calling  ;  Union  With  Christ,  Etc.      189 

be  real,  and  to  unite  the  beUever  and  Christ  inseparably. 
The  figures  of  the  head  and  the  members,  and  of  the  hus- 
band and  wife,  are  used  to  illustrate  this  union,  which  is  the 
work  of  God's  grace  in  the  heart  of  the  believer.  By  means 
of  this  union  the  basis  of  communion  between  Christ  and  his 
people  and  of  the  communion  of  the  saints  with  each  other 
is  laid. 

In  the  Shorter  Catechism  stress  is  laid  on  the  fact  of  faith  in 
this  connection.  The  Holy  Spirit  applies  to  us  the  redemp- 
tion purchased  by  Christ  by  working  faith  in  us,  thereby 
uniting  us  to  Christ  in  our  eflfectual  calling.  This  statement 
puts  the  stress  upon  the  experimental  or  practical  side  of 
the  great  truth  here  taught,  and  thus  faith  is  in  the  fore- 
ground. 

These  three  aspects  of  the  same  great  fact  are  exceedingly 
instructive,  and,  taken  together,  they  supply  a  very  com- 
plete view  of  the  various  factors  involved  in  effectual  calling. 
The  Confession  accents  the  change  of  nature,  the  Larger 
Catechism  signalizes  union  with  Christ,  and  the  Shorter 
Catechism  gives  emphasis  to  faith  in  Christ,  while  the  agent 
behind  all  three  factors  is  the  Holy  Ghost.  Thus,  in  the 
complex  process  by  which  the  Spirit  applies,  and  the  be- 
liever receives,  the  benefits  of  Christ's  redemption,  there  is 
the  change  of  nature  usually  known  as  regeneration,  the 
mystical  union  with  Christ,  the  source  of  spiritual  life,  and 
saving  faith,  which  is  the  sinner's  act  of  appropriating  Christ 
and  his  benefits.  The  first  two  are  implied  in  effectual  call- 
ing, and  the  third  grows  out  of  it.  Effectual  calling  viewed 
Christwards  effects  spiritual  union  with  him;  viewed  man- 
wards  it  produces  regeneration,  and  in  the  sphere  of  man's 
activity  it  evinces  faith  in  Christ.  This  is  the  complete 
statement  of  the  matter  as  taught  in  the  Standards. 

II.  The  nature  of  effectual  calling  must  now  be  more 
fully  explained.  It  is  a  very  important  matter  lio  under- 
stand tlie  precise  nature  of  that  change  of  nature  and  union 


190 


The  Presbyterian  Standards. 


i 


I 


with  Christ  which  eflfectual  calling  denotes.  What  was  said 
in  the  previous  paragraph  paves  the  way  for  a  more  careful 
statement  in  this  one. 

1.  The  distinction  between  the  external  and  the  internal 
aspects  of  the  calling  now  under  notice  is  of  some  im- 
portance. This  distinction  is  not  fully  set  forth,  though  it 
is  distinctly  implied,  in  the  Scriptures.  The  term  effectual 
indicates  that  there  is  a  peculiar  phase  of  this  calling  or 
vocation  to  be  considered.  Then  the  Confession  speaks  of 
some  who  may  be  called  by  the  ministry  of  the  word,  and 
who  may  have  some  of  the  common  operations  of  the  Spirit, 
yet  who  never  truly  come  to  Christ,  and  therefore  cannot  be 
saved.  And  the  Larger  Catechism  speaks  in  almost  the 
same  terms.  This  brings  out  the  distinction  between  the 
two  phases  of  the  calling  in  question.  The  outward  call  is 
by  the  word,  which  is  to  be  preached  to  all  men.  Some  who 
hear  it  may  not  be  saved.  The  inward  call  is  by  the  Spirit, 
usually  through  the  word,  and  it  comes,  as  will  be  presently 
seen,  to  the  elect.  All  who  experience  this  call  are  surely 
saved,  it  is  the  latter  aspect  of  the  call  which  is  termed 
eflfectual,  and  which  is  now  under  discussion. 

2.  This  effectual  call  is  entirely  gracious  in  its  nature. 
The  Confession  clearly  asserts  that  this  eflfectual  call,  ad- 
dressed by  the  Holy  Spirit  to  the  elect,  is  of  God's  free  and 
special  grace  alone.  "What  are  known  as  the  common  opera- 
tions of  the  Spirit  are  not  sufficient,  hence  the  eflfectual  grace 
is  special.  It  is  grace  which  changes  the  nature,  unites  to 
Christ,  and  works  faith  in  us.  Hence,  it  may  also  be  called 
efficacious  grace,  or  invincible  grace. 

And,  as  gracious,  it  does  not  rest  in,  nor  spring  from,  any- 
thing foreseen  in  the  nature  or  actions  of  men.  Neither  the 
believer's  faith  nor  his  good  works  can  be  the  ground  of  the 
call,  for  these  facts  imply  or  follow  eflfectual  calling;  Further, 
man  is  viewed  as  passive  in  experiencing  this  call ;  and,  until 
quickened  and  renewed  by  the  Holy  Spirit,  he  is  not  able  to 


I 


Effectual  Calling  ;  Union  "With  Christ,  Etc.      191 


^' 


answer  the  call,  and  to  embrace  the  grace  offered  and  con- 
veyed in  it.  But,  when  thus  quickened  and  renewed  by  the 
effectual  call  which  results  in  regeneration  and  union  with 
Christ,  the  sinner  is  able  to  answer  the  call  by  the  response 
which  his  personal  faith  gives.  The  Larger  Catechism 
emphasizes  the  gracious  nature  of  this  call  in  slightly  dif- 
ferent terms.  It  is  said  to  be  a  work  of  God's  almighty 
power  and  grace,  and  that  it  is  bestowed  out  of  God's  free 
p,nd  especial  love  to  the  elect,  and  while  nothing  in  them 
moves  him  to  bestow  this  grace,  yet  in  the  fulness  of  time 
he  doth  invite  and  draw  them  to  Jesus  Christ  by  his  word 
and  Spirit.  Hence,  the  application  of  redemption  is  gratui- 
tous at  the  very  outset.  Salvation  is  all  of  grace.  The 
Arminian  view,  which  requires,  as  a  matter  of  justice  at 
God's  hand,  common  grace  to  restore  man's  lost  ability,  de- 
stroys the  gracious  nature  of  salvation  at  its  very  root ;  and 
the  further  Arminian  claim,  that  the  improvement  of  com- 
mon grace  purchases  renewing  grace,  makes  salvation  depend 
upon  the  yet  unrenewed  will  of  man. 

3.  The  several  factors  which  enter  into  effectual  calling  are 
next  to  be  considered.  All  the  three  parts  of  the  Standards 
enumerate  these  factors  in  a  somewhat  similar  way.  Per- 
haps the  clear-cut  statement  of  the  Shorter  Catechism  gives 
the  best  outline  to  follow  in  making  further  explanation  of 
this  doctrine. 

First,  There  is  conviction  of  our  sin  and  misery.  It  has 
already  been  pointed  out  that,  by  reason  of  the  fall,  man  is  in 
a  state  of  sin,  misery,  and  guilt.  The  first  thing  which  the 
Spirit  does  is  to  convince  us  of  our  sinful,  miserable,  and 
guilty  condition,  and  to  show  us  that  we  are  without  God 
and  without  hope  in  the  world.  This  factor  is  properly  set 
down  first  in  order.  The  inward  spiritual  sense  of  sin,  and 
the  conviction  of  our  ill-desert  and  guilt,  is  a  very  important 
matter  in  a  true  religious  experience. 

Secondly,  The  enlightenment  of  the  mind  in  the  knowledge 


I 


192 


The  Presbyterian  Standards. 


of  Christ  comes  next.  This  is,  of  course,  spiritual  enlighten- 
ment, and  not  merely  intellectual  knowledge.  And  it  is  not 
merely  a  general  knowledge  about  Christ,  but  a  knowledge 
which  relates  to  him  as  the  only  means  of  deliverance  from 
the  guilt  and  power  of  sin.  The  Confession  speaks  of  this 
as  an  enlightenment  of  the  mind  spiritually  and  savingly  to 
understand  the  things  of  God,  while  the  Larger  Catechism 
briefly  describes  it  as  savingly  enlightening  the  mind.  This 
is  that  spiritual  discernment  which  the  Scriptures  say  is 
necessary  in  order  to  know  the  things  of  God,  which  the 
natural  man  does  not,  and  canriot,  know. 

TJiirdly,  The  renewal  of  the  will  follows.  This  is  the 
simple  language  of  the  Shorter  CJatechism.  The  Larger 
Catechism  is  more  complete  in  its  statement,  saying  that  the 
will  is  not  only  renewed  but  also  powerfully  determined,  so 
that,  although  dead  in  sin,  we  are  made  willing  and  freely 
able  to  obey  his  call.  The  Confession  has  a  complete  state- 
ment, to  the  effect  that  our  wills  are  renewed  by  his  almighty 
power,  determining  them  to  that  which  is  good.  This  is  the 
determining  grace  already  spoken  of  in  its  bearing  upon  the 
will,  in  accordance  with  the  true  doctrine  of  the  will  as  set  forth 
in  a  former  chapter.  The  Confession  has  a  phrase  at  this  point 
which  is  worth  adding  here.  It  says  that  the  heart  of  stone 
is  taken  away  and  a  heart  of  flesh  is  given.  This  statement 
clearly  relates  to  the  change  of  the  nature  of  the  believer, 
and  thus  cf  his  moral  states  and  dispositions,  which  is  effected 
by  regeneration. 

Fourthly,  Embracing  Christ  as  he  is  freely  offered  in  the 
gospel  is  the  culmination  of  effectual  calling.  The  will  being 
renewed,  the  sinner  is  persuaded  and  enabled  to  accept 
Christ  as  his  Saviour.  The  Holy  Spirit  by  means  of  the 
word  persuades,  and  by  his  divine  operation  in  the  soul  en- 
ables, the  sinner  to  embrace  the  Saviour  as  he  is  presented  in 
the  gospel  message.  The  Larger  Catechism  says  that  we  are 
invited  and  drawn  to  Christ  in  effectual  calling,  and  are  made 


>v 


I 


a 


Effectual  Calling  ;  Union  With  Christ,  Etc.      193 

able  and  willing  to  accept  the  call.  The  Confession  says 
that  we  are  effectually  drawn  to  Jesus  Christ,  and  at  the 
same  time  we  come  most  freely,  being  made  willing  by  his 
grace.  This  is  an  admirable  statement  of  an  exceedingly 
difficult  ^-opic.  "We  are  effectually  drawn,  and  our  wills  are 
determined  by  his  almighty  power ;  and  yet  that  power  is  so 
exercised  by  the  agency  of  the  Holy  Spirit  that  no  violence 
is  done  to  the  faculties  of  our  nature.  The  sinner  comes  to 
Christ  as  a  free,  rational,  responsible  agent,  and  yet  he  comes 
because  he  has  been  made  able  and  willing  to  come.  Thus 
the  people  of  God  are  made  willing  in  the  day  of  his  power. 

III.  The  next  question  is:  Who  are  the  subjects  of  this 
effectual  call?  Under  this  general  heading  several  subjects 
remain  to  be  considered  in  this  chapter.  The  four  following 
topics  are  touched  upon  in  the  Standards :  Those  who  are 
effectually  called,  the  salvation  of  infants  dying  in  infancy, 
the  failure  of  some  who  hear  the  gospel  to  attain  unto  salva- 
tion, and  the  salvation  of  those  who  have  never  heard  the 
gospel  at  all.  These  several  points  are  now  taken  up  in 
order,  and  very  briefly  considered.  In  regard  to  some  of 
these  topics  there  has  been  a  good  deal  of  controversy,  and 
some  of  them  have  been  made  the  ground  of  objection  to  the 
system  of  doctrine  taught  in  the  Standards.  In  regard  to 
these  controverted  points  the  wise  caution  with  which  the 
Standards  speak  is  abundantly  evident. 

1.  Who  are  effectually  called  ?  This  question  is  referred 
to  in  several  places  in  the  Standards,  and  receives  somewhat 
various  answers.  The  Confession  opens  its  statement  upon 
this  subject  by  saying  that  all  those  whom  God  hath  predes- 
tinated to  life,  and  those  only,  he  is  pleased  in  his  appointed 
and  accepted  time,  to  effectually  call  by  his  word  and  Spirit. 
Others,  not  elected,  may  be  outwai  Jly  called  by  the  ministry 
of  the  word,  yet  are  not  inwardly  called  so  as  to  truly  come 
to  Christ  for  salvation.     The  Larger  Catechism  says  that  all 

the  elect,  and   they  only,  are  effectually  called,  and  that 
13 


I 


194 


The  Presbyterian  Standards. 


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others,  even  though  they  may  have  the  common  operations 
of  the  Spirit,  do  never  truly  come  to  Christ.  For  their  wilful 
neglect  and  contempt  of  the  grace  offered  they  are  justly  left 
in  their  unbelief.  This  simply  means  that  the  non-elect  are 
not  effectually  called,  but  are  just  left  in  their  sinful  state. 
Another  way  to  state  the  answer  would  be  to  say  that  all 
those  for  whom  Christ  has  purchased  redemption  are  in  due 
time  effectually  called,  and  have  that  redemption  so  applied 
to  them  that  they  are  made  sure  partakers  of  it.  This,  of 
course,  leads  back  to  the  gracious  purpose  of  God's  electing 
love.  All  those  who  by  that  purpose  are  given  in  covenant 
to  Christ  are  in  due  time  redeemed  by  him,  and  in  due  season 
they  have  made  good  to  them,  by  the  word  and  Spirit  of 
God  in  effectual  calling,  all  that  Christ  has  procured  for 
them. 

In  this  connection  it  is  very  instructive,  as  well  as  con- 
firmatory of  the  teaching  of  the  Standards  at  this  point,  to 
note  that  in  the  Scriptures  the  elect  and  the  called  are  re- 
garded as  identical.  For  "  whom  he  did  predestinate,  them  he 
also  called."  All  who  are  elected  are  effectually  called,  and 
those  who  are  thus  called  are  thereby  assured  of  their  elec- 
tion. The  reason  of  this  harmony  lies  in  the  fact  that  the 
eternal  purpose  of  grace  has  regard  not  only  to  its  end  in  the 
salvation  of  the  elect,  but  also  to  all  the  means  and  agencies 
necessary  thereto. 

2.  The  second  question  relates  to  the  salvation  of  infants 
dying  in  infancy,  and  of  others,  elect  persons,  who  are  incap- 
able of  receiving  the  outward  call  by  the  word.  This  raises 
a  difficult  question,  which  needs  some  careful  remark.  And 
there  is  the  more  need  of  careful  explanation  here,  because 
the  Standards  have  often  been  charged  by  ignorant  persons 
with  teaching  infant  damnation,  and  with  giving  no  proper 
ground  for  the  salvation  of  idiots.  In  general,  it  may  be  at 
once  said  that  these  charges  are  utterly  unfounded.  The 
teaching  of  the  Standards  at  this  point  is  entirely  consistent 


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Effectual  Calling  ;  Union  With  Christ,  Etc.       195 

with  their  teaching  elsewhere.  They  also  speak  with  the 
utmost  care,  and  what  they  say  relates  only  to  those  who  are 
elected  and  saved,  and  not  to  the  non-elected  at  all.  The  Con- 
fession simply  says  ihat  elect  infants  dying  in  infancy  are 
regenerated  and  saved  by  Christ  through  the  Spirit.  It  says 
not  a  word  about  any  other  infants,  and  leaves  it  open  to 
make  the  reasonable  inference  that  all  infants  so  dying  are 
among  the  elect.  This  inference  is  just  as  valid  as  to  say 
that  there  are  non-elect  infants  who  die  in  infancy,  for  the 
contrast  drawn  in  the  Standards  is  not  between  elec-  and 
non-elect  infants,  but  between  elect  persons  who  die  in 
infancy,  and  elect  persons  who  do  not  die  in  infancy.  Elect 
persons  who  die  in  infancy  are  regenerated  and  saved  by 
Christ  through  the  Spirit,  and  in  the  case  o^'  elect  persons 
who  reach  adult  years,  precisely  the  same  con  iitions  of  salva- 
tion are  required,  only  in  the  case  of  adult  elect  persons 
personal  faith  comes  into  exercise. 

So  all  other  elect  persons,  such  as  idiots  and  incapables 
of  any  sort,  are  saved  by  Christ  and  the  agency  of  the  Spirit. 
They  are  not  saved  because  they  are  incapable  o.!  responding 
to  the  outward  call  of  the  word,  but  because  the  /  do  receive 
the  benefits  of  the  mediation  of  Christ,  and  experience  the 
renewing  work  of  the  Holy  Spirit  in  their  souli.  Hence, 
when  the  root  of  the  matter  is  reached,  the  conditions  of 
salvation  are  the  same  in  the  case  of  all  elect  person? '.,  whether 
they  be  infants,  incapables,  or  adults.  These  conditions  con- 
stitute effectual  calling,  whereby  the  elect  are  united  vo  Christ 
and  regenerated  by  the  Holy  Ghost,  and  thus  made  partakers 
of  the  redemption  which  is  in  Christ  Jesus.  If  any  of  tae^ie  die 
in  infancy  faith  does  not  emerge,  but  in  case  of  others  who  do 
not  die  in  infancy  faith  in  the  Saviour  in  due  time  appears. 

To  make  the  dogmatic  statement  in  a  creed  that  all  infants 
dying  in  infant  years  are  saved,  whether  of  believers,  unbeliev- 
ers or  pagans,  can  scarcely  be  justified  by  the  Scriptures,  al- 
though a  well-grounded  hope  that  this  is  true  may  be  cherished, 


196 


The  Presbyterian  Standards. 


I 


U 


V  '1  >■' 

I 


for  where  sin  abounded,  grace  did  much  more  abound.  But 
it  can  with  the  fullest  confidence  be  asserted,  in  the  language 
of  the  Confession,  that  elect  infants  dying  in  infancy  are  saved, 
because  they  are  regenerated  and  saved  through  Christ  by 
the  Spirit.  This  statement  cannot  be  modified  without 
trenching  upon  the  fundamental  positions  of  the  Standards 
in  regard  to  electim  and  tactual  calling.  This  teaching 
also  magnifies  the  grace  of  God,  and  better  than  any  other 
system  provides  a  good  and  gracious  ground  for  infant  salva- 
tion. Thus,  those  who  deny  infant  baptism  cannot  con- 
sistently maintain  infant  salvation,  and  those  who  make  the 
decision  for  salvation  turn  finally  upon  the  choice  of  the 
human  will,  apart  from  determining  grace,  have  serious  diflS- 
culty  in  giving  any  basis  for  infant  salvation,  unless  they 
deny  that  the  infant  is  guilty  and  depraved,  or  make  its 
salvation  depend  on  the  mere  fact  that  it  happens,  in  the 
order  of  providence,  to  die  in  infancy.  But  the  doctrine  of 
the  Standards  is  free  from  these  and  other  difficulties,  so 
that  it  may  be  confidently  relied  on  as  in  harmony  with 
Scripture  and  sound  reason. 

3.  The  failure  of  some  who  hear  the  outward  call  to  attain 
to  salvation  is  the  third  question  to  be  considered.  This 
point  calls  for  but  brief  remark.  The  position  of  the  Stand- 
ards in  reference  to  it  is  that  all  who  hear  tho  gospel  and 
live  within  the  visible  church  are  not  saved.  This  follows 
directly  from  what  was  stated  in  the  previous  section.  By 
means  of  effectual  calling  we  become  members  of  the  in- 
visible church,  which  is  the  body  of  Christ,  and  those  who 
are  not  so  called  are  not  saved,  whether  they  belong  to  the 
visible  church  or  not.  Those  who  are  not  elected  are  not 
saved,  and  yet  it  is  their  wilful  neglect  of  grace  and  continu- 
ance in  sin  which  grounds  their  condemnation.  Even  the 
common  operations  of  the  Spirit  are  not  enough,  for,  as  has 
been  seen,  special  renewing  and  determining  grace  is  needed. 

4.  The  last  topic  relates  to  the  salvation  of  those  who  do 


Effectual  Calling  ;  Union  With  Christ,  Etc.       197 


- 


not  profess  the  Christian  religion.  This  raises  a  wide  and 
important  inquiry,  upon  which  the  Confession  announces  no 
uncertain  opinion.  The  persons  who  now  are  to  be  con- 
sidered are  not  those  who  may  profess  but  do  not  possess 
the  benefits  of  redemption,  but  it  is  the  case  of  such  as  do  not 
profoss  the  faith  of  Christ  at  all.  This  class  includes  the 
mere  moralist  and  the  profane  man  in  Christian  lands,  and  it 
also  embraces  the  devotees  of  all  forms  of  pagan  religion. 
The  cautious  teaching  of  the  Confession  relates  to  the  case 
of  those  who  are  seeking  to  frame  their  lives  by  the  light  of 
nature,  or  to  follow  the  law  of  the  religion,  other  than  the 
Christian,  which  they  profess.  The  position  of  the  Stand- 
ards upon  this  subject  is  that  such  persons  shall  not  be 
saved,  no  maUer  how  great  their  diligence  or  earnest  their 
eflforts.  To  assert  that  they  may  is  very  pernicious  and  to 
be  detested,  is  the  strong  language  of  the  Standards  upon 
this  matter.  It  will  be  observed  that  this  teaching  bears  in 
a  very  practical  way  upon  the  faithful  preaching  of  the  gospel 
in  Christian  lands,  and  that  it  is  of  vital  moment  in  regard 
to  the  spread  of  the  gospel  among  the  people  of  heathen 
countries.  To  teach,  directly  or  indirectly,  that  the  heathen 
may  be  saved  without  the  knowledge  of  Christ  which  the 
gospel  gives  is  unscriptural,  and  must  be  fatal  to  all  mis- 
sionary effort. 

But  the  case  is  not  now  to  be  argued.  The  fact  is  simply 
pointed  out  that  the  teaching  of  the  Standards  is  to  the 
effect  that,  in  the  case  of  the  moralist,  he  cannot  be  saved  by 
the  light  of  nature,  be  he  ever  so  careful  to  frame  his  life  by 
that  light,  for  no  man  has  ever  so  lived  up  even  to  this  light 
that  he  has  no  sense  of  defect  and  sin.  Even  if  it  be  admitted 
that  salvation  were  possible  by  the  light  of  nature,  which 
could  only  be  if  man  were  unfallen,  the  fact  remains  that  no 
mere  man  has  ever  fulfilled  the  conditions. 

Then,  in  regard  to  the  heathen,  three  things  are  to  be  kept 
in  mind.     First,  A  sense  of  hopeless  guilt  rests  upon  them, 


K 


mii    %  ^ 


I  (jg  The  PBEsaYTEHiAN  Standards. 

from  whose  awful  burden  their  systems  of  religion  do  not  set 
free.  SeccuUy,  The  Scriptures  insist  upon  such  a  change  of 
heart  and  life  as  is  never  produced  by  any  of  the  pagan 
systems  of  religion.  TkinUy,  The  Scriptures  plamly  teach 
that  men  who  are  ignorant  of  the  gospel  and  who  have  no 
saving  knowledge  of  Christ,  go  down  to  a  i°Pf  f  «'f  °'.'^: 
The  solemn  teaching  of  the  Scriptures,  as  set  forth  in  the 
Standards  upon  this  great  topic,  should  be  ^e"""^!?  P""" 
dered  by  all  "who  are  interested  in  the  success  of  missionary 

labor. 


e 


CHAPTEB  XVI. 

THE  BENEFITS  OF  CnRISTS  REDEMPTION— JUSTI- 

FICA  TION. 

Shorter  Catechism,  32,  33;  Larokk  Catechism,  70-73;    Confession  of 

Faith,  XI. 

THE  benefits  which  those  who  are  effectually  called  ob- 
tain through  the  redemption  which  is  in  Christ  Jesus, 
are  now  to  be  considered  with  some  care,  as  they  are  fully 
set  forth  in  the  Stsmdards.  It  is  clear  that  a  very  important 
stage  in  the  exposition  of  the  Standards  is  now  reached. 
At  this  point,  too,  there  is  considerable  difference  between 
the  Confession  and  each  of  the  Catechisms,  in  regard  to  the 
order  in  which  the  various  topics  are  arranged.  Before 
taking  up  the  proper  subject  of  this  chapter  some  explana- 
tions must  be  made  in  regard  to  this  diversity  of  order. 

In  the  Confession,  justification,  adoption,  and  sanctifica- 
tion  are  exhibited  in  successive  chapters,  immediately  after 
effectual  calling  is  explained.  Then  follows  a  chapter  on 
saving  faith,  one  on  repentance  unto  life,  and  another  on 
good  works.  After  this  come  two  chapters,  one  on  the  per- 
severance of  the  saints,  and  one  on  the  assurance  of  grace 
aiii  salvation.  Then  comes,  last  of  all  in  this  connection, 
an  important  chapter  on  the  law  of  God. 

In  the  La?ger  Catechism,  after  effectual  calling  and  the 
communion  in  grace  which  the  members  of  the  invisible 
church  have  with  Christ  are  considered,  justification  is  ex- 
pounded; and,  in  connection  with  it,  saving  faith  is  fully 
explained.  Then  comes  adoption,  and  after  it  sanctification 
is  set  forth.  Then,  in  connection  with  sanctification,  re- 
pentance unto  life,  together  with  the  security,  perseverance, 
and  assurance  of  believers,  is  considered.  Following  this, 
there  is  something  further  said  regarding  the  communion  of 

199 


200 


The  Presbyterian  Standards. 


I  It 


saints,  and  then  theii  death,  resurrection,  and  final  judgment 
are  described.  At  this  point  this  Catechism  concludes  what 
it  has  to  say  in  regard  to  what  man  is  to  believe  concerning 
God.  Then,  in  its  second  part,  it  takes  up  the  law  of  God, 
and  sets  forth  a  full  discussion  of  the  contents  of  the  deca- 
logue, and  thereby  unfolds  a  splendid  scheme  of  Christian 
ethics. 

In  the  Shorter  Catechism,  the  topics  are  treated  in  still  a 
different  order,  resembling  in  part  that  of  the  Confession, 
and  in  part  that  of  the  Larger  Catechism.  After  effectual 
calling  is  stated,  the  benefits  which  those  who  are  effectually 
called  obtain  through  Christ  are  exhibited.  Thus,  in  clear- 
cut  and  well-defined  order,  come  justification,  adoption,  and 
sanctification,  as  in  the  Confession.  Then  some  further 
benefits  which  believers  receive  from  Christ  in  this  life,  at 
death,  and  at  the  resurrection,  are  mentioned,  but  at  this 
stage  there  is  no  reference  to  faith  or  repentance  at  all.  The 
law  of  God  is  next  taken  up ;  and,  after  some  preface,  the  ten 
commandments  are  carefully  recited  and  expounded,  both  In 
tl  3ir  positive  and  negative  aspects.  At  the  close  of  this 
Exposition  the  question  of  man's  ability  to  keep  this  law  of 
*God  perfectly  is  raised,  and  the  degree  of  the  ill-desert  of 
various  sins  is  stated.  Then  the  conditions  of  escape  from 
the  w^rath  of  God  which  every  sin  deserves  are  laid  down, 
and  it  is  at  this  point  that  faith  and  repentance  rre  ex- 
plained, in  connection  with  the  means  of  grace.  In  the 
Shorter  Catechism  there  is  nothing  about  the  church,  visible 
or  invisible,  nor  is  there  anything  said  concerning  the  resur- 
rection of  the  wicked,  or  the  final  judgment  of  all  men. 

It  is  no  easy  matter  to  decide  between  the  merits  of  these 
three  orders  of  treatment.  That  of  the  Confession,  and  that 
of  the  Shorter  Catechism,  though  tixey  are  different,  both 
have  the  merit  of  logical  consistency.  Perhaps  the  Confes- 
sion, in  handUng  faith  and  repentance  before  it  takes  up  the 
law  of  God,  has  the  better  order,  for  that  law  then  becomes 


ih 


1 


The  Benefits  of  Christ's  Eedemption. 


201 


4^ 


the  rule  for  the  Christian  man  in  his  walk  and  conversation. 
On  the  other  hand,  it  is  to  be  observed  that  the  order  in  the 
Larger  Catechism,  which  connects  faith  with  justification, 
and  repentance  and  good  works  with  sanctification,  has  the 
merit  of  presenting  the  factors  in  harmony  with  the  order  of 
their  development  in  religious  experience.  On  the  experi- 
mental side,  therefore,  a  good  case  could  be  made  out  for 
this  order  of  treatment. 

It  only  remains  to  add  that  the  Larger  Catechism  at  this 
point  makes  a  comparison  between  justification  and  sanctifi- 
cation which  is  of  much  value,  and  that  both  Catechisms  are 
in  advance  of  the  Confession  in  the  exposition  which  they 
give  of  the  law  of  God,  and  especially  of  the  ten  command- 
ments. Having  made  these  comparisons  in  regard  to  the 
order  in  which  the  topics  are  treated  in  the  several  parts  of 
the  Standards,  the  way  is  clear  to  take  up  j^istification,  which 
is  the  first  of  the  benefits  of  Christ's  redemption  which  those 
who  are  effectually  called  receive.  The  exposition  of  this 
great  doctrine  may  be  presented  in  an  orderly  way  under 
several  heads. 

I.  The  nature  of  justification  is  to  be  the  first  topic.  The 
Standards  have  a  good  deal  to  say  about  this  subject, 
although  they  do  not  formally  separate  the  discussion  into 
distinct  sections,  as  is  done  in  the  explanations  now  to  be 
made. 

1.  The  meaning  of  the  term  itself  needs  some  explanation. 
It  is  a  distinctly  legal  or  judicial  term.  It  does  not  mean  to 
make  just,  holy,  or  pure.  The  word  sanctify  properly  de- 
notes this.  To  justify  does  not  mean  merely  to  pardon, 
which  is  the  act  of  a  sovereign  alone.  But  the  word  only 
and  always  means  to  declare  just.  Its  experience  implies 
that  all  the  demands  of  law  and  justice  have  been  fully  met, 
and  that  the  justified  person  is  entitled  to  all  the  reward 
which  that  perfect  conformity  with  law  secures,  and  then  he 
is  regarded  and  treated  accordingly.     That  this  is  the  proper 


m^ 


202 


The  PRESBfTERIAN  STANDARDS. 


meaning  of  the  term  is  evident,  not  only  from  its  general 
use  in  the  Scriptures,  but  also  from  its  analogy  with  the 
term  condemn,  which  is  its  opposite.  To  condemn  does  not 
mean  to  make  wicked  and  guilty,  but  simply  to  declare 
guilty  in  relation  to  the  law  which  has  been  disobeyed.  So 
it  ma^  be  rightly  argued,  that  to  justify  simply  mean*  to 
declare  just  in  relation  to  law  and  its  penalty,  and  not  to 
make  just,  righteous  or  holy.  This  gives  a  clear  hint  as  to 
the  nature  of  justification. 

2.  Then  justification  is  an  act  of  Qod  the  Father,  acting 
for  the  Godhead.  The  Standards,  following  the  Scriptures 
closely,  always  connect  justification  with  the  first  person  of 
the  Trinity.  The  Father  justifies,  the  Son  redeems,  and  the 
Spirit  sanctifies,  and  yet  at  the  same  time  all  three  persons 
concur  in  each  of  these  acts. 

3.  Next,  justification  is  a  judicial  act  of  God.  God  in 
justifying  the  believing  sinner  acts  neither  as  a  sovereign  nor 
as  a  father,  but  as  a  judge.  If  justification  were  a  sovereigja 
act  it  would  be  nothing  more  than  mere  mercy  or  executive 
clemency,  and  would  result  only  in  pardon  or  the  remission 
of  the  penalty.  If,  on  the  other  hand,  it  were  the  act  of  a 
father,  it  would  be  mere  paternal  dealing,  without  any  neces- 
sary relation  to  justice  or  the  demands  of  law.  But  being 
the  act  of  God,  proceeding  as  a  judge  to  administer  in  a 
judicial  way  his  moral  government  in  accordance  with  the 
provisions  of  the  gospel,  justification,  resting  on  the  basis  of 
Christ's  redemption  as  fully  satisfying  all  legal  demands, 
declares  the  person  just  in  relation  to  law  and  justice,  and 
hence  entitled  to  the  reward  of  conformity  with  the  law. 

4.  Further,  justification  is  God's  gracious  act.  The  Stand- 
ards make  this  very  plain.  The  Shorter  Catechism  says  that 
it  is  an  act  of  God's  free  grace,  and  the  Larger  that  it  is  an 
act  of  God's  free  grace  unto  sinners.  In  the  Confession  the 
statement  is  to  the  efiect  that  those  who  are  effectually  called 
are  freely  justified,  and  that  justification  is  only  of  free  grace, 


^' 


The  Benefits  op  Christ's  Redf  tption. 


203 


*< 


that  both  the  exact  justice  and  the  rich  grace  of  God  might 
be  glorified  in  the  justification  of  sinners.  The  Larger  Cate- 
chism also  goes  on  to  show  how  justification  is  so  entirely  a 
matter  of  grace  in  three  particulars.  First,  Because  God 
graciously  agreed  to  accept  in  the  sinner's  stead  a  mediator 
and  surety.  God  was  under  no  obligation  to  do  this,  yet  he 
did  so  arrange  it  in  the  provisions  of  the  covenant  of  grace. 
Secondly,  Because  he  provided  in  the  gift  of  his  own  Son  the 
suitable  surety,  and  agreed  to  accept  his  obedience  and 
death  as  a  satisfaction  in  their  stead.  All  this  was  a  matter 
of  grace  entirely.  Tliirdly,  Because  the  condition  of  justi- 
fication, which  is  faith  alone,  is  itself  gracious,  being  the 
gift  of  God,  so  that  even  the  ability  to  accept  Christ,  and 
so  obtain  the  benefit  of  his  mediation,  is  also  a  matter  of 
grace.  Thus  it  is  all  of  grace  to  the  sinner,  and  at  the  same 
time  all  of  debt  to  Christ  the  mediator. 

5.  Then,  negatively,  justification  is  in  its  nature  very  care- 
fully described  in  th(  Standards,  especially  against  the  errors 
of  the  Biomish  and  the  Arminian  theologies.  The  Shorter 
Catechism  does  not  formally  state  this  negative  aspect,  but 
it  so  presents  the  positive  side  as  to  imply  the  negative 
aspect  also.  The  Larger  Catechism  says  that  we  are  not 
justified  because  of  anything  wrought  in  us,  or  done  by  us. 
The  Confession,  however,  is  much  clearer  in  its  statement  on 
the  negative  side.  Justification,  it  says,  does  not  consist  in 
infusing  righteousness  into  us;  nor  does  it  consist  in  any- 
thing wrought  in  us  or  done  by  us,  for  this  would  destroy  its 
gratuitous  nature  altogether ;  nor  does  it  consist  in  imputing 
faith  itself,  the  act  of  believing,  for  this  is  merely  the  instru- 
ment of  justification ;  nor  does  it  consist  in  reckoning  any  of 
the  Christian  graces  which  do  always  accompany  faith,  and 
flow  from  justification,  for  these  graces  only  follow  justifica- 
tion ;  nor,  finally,  as  the  Larger  Catechism  says,  is  it  good 
works,  the  fruits  of  faith,  nor  the  grace  of  faith,  nor  any 
act  of  faith  itself  which  constitutes  justification.      In  this 


204 


The  Presbyterian  Standards. 


I 


!i 


statement  every  possible  error  seems  to  be  met  and  warded 

off. 

6.  The  last  point  here  has  reference  to  what  may  be  called 

the  contents  of  justification,  or  the  actual  blessings  which  it 

brings.     Both  Catechisms  agree  in  the  brief  statement  that 

justification  grants  the  remission  of  our  sins,  and  secures  the 

acceptance  of  our  persons  as  righteous  in  the  sight  of  God. 

The   Confession,  however,  expands   these   statements,  and 

three  points  are  to  be  noted  in  order. 

First,  Justification  administers  the  pardon  of  our  rsins. 
This  consists  essentially  in  the  remission  of  the  penalty,  and 
secures  deliverance  on  adequate  grounds  from  the  punish- 
ment of  sin.  This  is  an  important  part  of  justification,  but 
it  is  not,  as  the  Arminian  says,  all  that  it  implies. 

Secondly,  Justification  secures  the  acceptance  or  account- 
ing of  our  persons  as  righteous  or  just  in  relation  to  the  law 
of  God.  The  righteousness  of  Christ  thus  becomes  ours, 
and  in  this  we  are  accepted  in  him.  Hence,  no  charge  lies 
against  us,  and  we  are  treated  as  if  we  had  rendered  a  per- 
fect obedience,  and  had  met  all  legal  demands. 

Thirdly,  Those  who  are  justified  are  thereby  given  a  title 
to  the  reward  which  the  perfect  obedience  of  Christ  merits. 
Christ  as  their  surety,  having  by  his  perfect  obedience  and 
sacrificial  death  earned  the  reward  which  this  deserves,  pro- 
vides that  this  reward  shall  be  made  over  to  them,  and  this 
is  effected  when  God  justifies  the  believing  sinner.  We  thus 
come  into  possession  of  a  sure  title  to  the  reward,  as  really 
as  if  we  had  rendered  the  obedience  ourselves.  Hence,  on 
the  positive  side,  justification  brings  three  important  things: 
the  pardon  of  all  our  sins,  the  acceptance  of  our  persons  as 
righteous,  and  a  title  to  the  reward  of  the  work  of  Christ  the 
mediator. 

II.  The  ground  of  justification  is  the  next  important  ques- 
tion to  be  considered.  Its  consideration  leads  back  to  what 
was  explained  in  a  previous  chapter  on  the  offices  of  Christ 


3d 
it 
[at 
le 
^d. 
id 


I 


The  Benefits  of  Christ's  Eedemption. 


205 


the  mediator.  Especially  what  is  secured  by  the  priestly 
office  of  Christ  comes  again  into  view  at  this  stage,  for  it  ia 
by  means  of  what  Christ  does  in  that  office  that  he  provides 
the  ground  for  the  justification  of  his  people.  But  as  this 
matter  is  set  forth  at  this  point  in  a  slightly  different  way,  it 
calls  for  a  little  further  explanation.  This  is,  perhaps,  all 
the  more  necessary,  since  it  has  been  previously  indicated 
that,  in  the  chapter  already  alluded  to,  no  very  complete 
treatment  of  the  atoning  work  of  Christ  was  given.  In  gen- 
eral, according  to  the  Shorter  Catechism,  the  ground  of  justi- 
fication is  the  righteousness  of  Christ  alone.  The  Larger 
Catechism  in  slightly  different  language  says  that  it  is  the 
perfect  obedience  and  full  satisfaction  of  Christ  which  forms 
the  ground.  This  latter  statement  gives  a  very  good  expla- 
nation of  what  the  righteousness  of  Christ  is.  In  nearly  the 
same  terms  the  Confession  says  that  the  ground  of  justifica- 
tion is  the  obedience  and  satisfaction  of  Christ,  and  this 
obedience  and  satisfaction  is,  later  on  in  the  chapter,  called 
the  righteousness  of  Christ,  in  accordance  with  its  two 
branches  of  active  and  passive  obedience,  spoken  of  in  a 
former  chapter. 

But,  following  the  Confession,  the  ground  of  justification 
must  be  more  fully  expounded.  The  Confession  says  that 
Christ  by  his  obedience  and  death  did  fully  discharge  the 
debt  of  those  who  are  justified.  Nothing  stands  charged 
against  them  by  justice,  and  nothing  which  the  law  demands 
is  wanting  to  them.  In  discharging  this  debt  Christ  did 
make  a  real  and  full  satisfaction  to  his  Father's  justice  on 
their  behalf.  This  is  one  of  the  clearest  statements  of  vica- 
rious atonement  to  be  found  anywhere.  The  satisfaction 
which  Christ  made  was  a  proper  one,  not  a  satisfaction  in 
itself  inadequate,  though  accepted  instead  thereof  by  God. 
It  was  also  a  real  satisfaction,  and  not  a  fictitious  one,  to 
serve  merely  as  a  shining  example  of  patient  suffering,  or  to 
make  a  profound  impression  upon  moral  intelligences  every- 


206 


The  Presbyterian  Standards. 


where,  or  to  sustain  the  authority  of  the  moral  government 
of  God.  And  it  was  a  full  satisfaction,  and  consequently  an 
entire  moral  equivalent.  This,  however,  does  not  imply  what 
has  been  called  the  commercial  theory  of  the  atonement  of 
Christ,  but  it  simply  teaches  that  Christ,  by  the  dignity  of  his 
person  and  the  perfection  of  his  obedience,  as  well  as  th» 
merit  of  his  death,  did  fully  meet  and  answer  all  the  demands 
of  law  and  justice,  of  penalty  ai.d  reward.  This  was  ren- 
dered to  the  justice  of  God,  and  so  it  was  made  strictly  under 
law,  and  served  to  meet  all  its  requirements.  And,  finally, 
to  make  the  vicarious  factor  plain,  the  statement  is  added 
that  this  satisfaction  was  rendered  to  the  justice  of  the 
Father  on  behalf  of  all  those  who  are  justified.  This  real 
and  complete  obedience  and  satisfaction  of  Christ  is  alone  the 
ground  of  the  justification  of  believers,  and  this  is  the  sure 
basis  upon  which  the  divine  procedure  securely  rests. 

Positively  and  negatively  this  ground  is  further  expounded 
in  the  Standards,  in  analogy  with  what  was  said  a  little  while 
ago  in  regard  to  the  nature  of  justification.  Negatively,  the 
ground  of  justification  is  not  good  works  of  any  kind,  ceremo- 
nial, moral,  or  gracious ;  nor  is  it  faith,  nor  any  of  the  Christian 
graces,  either  foreseen,  or  otherwise  regarded.  It  is  not 
found  on  the  sinner's  side,  either  in  anything  he  is,  has  done, 
or  may  become.  In  this  respect  justification  is  radically 
different  from  sanctification,  though  Romanists  entirely  con- 
found them.  And,  positively,  it  is  Christ  and  his  righteous- 
ness, as  above  explained,  which  constitutes  the  ground  of 
justification.  This  and  this  alone  is  the  basis  of  the  sinner's 
pardon  and  acceptance.  On  this  basis  he  is  pardoned, 
accepted,  and  rewarded.  This  is  a  very  important  point, 
exhibiting  alike  the  justice  of  God  in  the  full  satisfaction 
made,  and  the  rich  grace  of  God  in  the  great  boon  granted. 

III.  The  mode  of  justification  is  now  to  be  explained. 
This  follows  properly  after  the  discussion  of  its  nature  and 
ground.     How  is  justification  eff'ected?     What  is  the  divine 


1 


The  Benefits  of  Christ'p  Redemption. 


207 


procedure  in  the  case,  and  what  is  man's  part  therein  ?  The 
answer  which  the  Standards  give  is,  in  general,  twofold  in 
its  nature.  The  Shorter  Catechism  says  that  it  is  the  right- 
eousness of  Christ  imputed  to  us  and  received  by  faith,  and 
the  Larger  Catechism  uses  almost  the  same  language.  The 
Confession  says  that  not  faith,  but  the  obedience  and  satis- 
faction of  Christ,  is  imputed  to  those  who  are  justified,  and 
that  faith  receives  and  rests  upon  Christ  and  his  righteous- 
ness. These  statements  plainly  exhibit  both  imputation  and 
faith.  Imputation  is  the  act  of  God,  and  faith  is  the  act  of 
man  in  the  case.     Each  needs  some  explanation. 

1.  Imputation  is  taken  up  first.  "When  dealing  with  the 
effects  of  the  In  and  fall  of  Adam  upon  his  posterity,  the 
meaning  of  the  term  imputation  was  explained.  It  signifies 
to  count,  to  reckon,  or  lay  to  the  charge  of  another.  The 
same  meaning  is  now  to  be  retained.  Now,  so  far  as  the 
divine  procedure  is  concerned,  imputation  is  the  very  essence 
of  justification.  Moreover,  this  imputation  is  twofold  in  its 
nature.  On  the  one  hand,  the  guilt  of  the  sinner  is  imputed 
to  Christ,  who  assumed  the  penalty  and  rendered  the  re- 
quired obedience ;  and,  on  the  other  hand,  the  righteousness 
of  Christ  is  imputed  to  the  sinner,  who  believes  in  him. 
Thereby  the  sinner  is  pardoned,  accepted  as  righteous,  and 
given  a  title  to  the  reward  of  the  satisfaction  of  Christ. 
All  the  parts  of  the  Standards  agree  in  teaching  the  doctrine 
of  imputation,  for  which  in  turn  vicarious  atonement  lays 
the  adequate  foundation.     These  two  facts  go  together. 

2.  Faith  in  Jesus  Christ  is  the  other  branch  of  the  mode  of 
justification.  In  it  the  human  instrument  or  condition  of 
justification  appears.  By  faith  Christ  is  received  and  rested 
on,  and  his  righteousness  is  embraced  and  trusted  in  unto 
justification.  Christ  crucified  and  Christ  risen  is  received 
and  trusted  alone  for  salvation.  Faith,  therefore,  is  the  in- 
strument or  occasion  of  justification,  and  it  is  the  second 
branch  of  its  mode.     As  the  nature  of  faith  will  be  fully 


208 


The  Presbyterian  Standards. 


explained  later  on,  its  function  at  this  point  is  merely  men- 
tioned, although,  as  has  already  been  pointed  out,  the  Larger 
Catechism  treats  faith  fully  at  this  stage,  in  connection  with 
justification.  For  the  sake  of  more  systematic  discussion, 
the  order  of  topics  in  the  Confession  is  now  followed,  and 
faith  will  be  expounded  more  fully  later  on. 

IV.  The  results  of  justification  remain  for  exposition.  This 
raises  a  large  subject,  which  is  not  easily  treated  in  a  compact 
way,  for  at  several  places  and  in  various  ways  these  results 
are  stated  in  the  Standards.  Of  course,  pardon,  acceptance 
and  reward  come,  as  a  matter  of  fact,  along  with  justification. 
As  already  explained,  these  three  factors  are  the  main  con- 
tents of  jr:4tification.  The  Shorter  Catechism  also  connects 
many  precious  things  with  justification,  adoption,  and  sanc- 
tification,  but  the  statement  of  these  is  also  deferred  till  a 
future  stage  in  the  discussion. 

At  this  point,  however,  it  may  be  well  to  notice  how  the 
Standards  deal  with  the  quest!  i  of  the  time  when  justifica- 
tion actually  takes  place,  and  indirectly  with  the  distinction 
between  what  is  known  as  virtual  and  actual  justification. 
By  virtual  justification  is  meant  the  formal  pardon  and  ac- 
ceptance of  all  the  elect  when  Christ  ascended  to  the  Father's 
right  hand.  Then  actual  justification  is  what  takes  place  when 
each  sinner  personally  believes  on  the  Lord  Jesus  Christ. 

Upon  this  difficult  question  the  Confession  speaks  with  the 
utmost  caution  when  it  says  that  God  did  from  all  eternity 
decree  to  justify  the  elect,  and  that  Christ  did  in  the  ful- 
ness of  tim.e  die  for  their  sins,  and  rise  again  for  their 
justification,  yet  they  are  not  actually  justified  till  the  Holy 
Ghost  does  in  due  time  actually  apply  Jhrist  to  them. 
Prospectively,  according  to  the  purpose  of  grace,  the  elect 
are  looked  upon  as  justified,  but  they  are  not  really  justified 
till  they  are  effectually  called,  and  led  to  believe  on  Christ. 
Having  made  these  preliminary  remarks,  the  way  is  open  to 
set  forth  the  results  of  justification  in  an  orderly  manner. 


^ 


The  Benefits  of  Christ's  Redemption. 


209 


'>, 


1.  Peace  with  God  comes  first.  This  includes  reconcilia- 
tion and  acceptance.  This  peace  is  primarily  outward  in  its 
nature,  and  has  reference  to  the  legal  relations  between  God 
and  the  believer.  By  the  satisfaction  of  Christ,  God  is  ren- 
dered propitious,  and  the  guilt  of  the  believing  sinner  is  ex- 
piated. This  lays  the  ground  for  outward  peace  between 
God  and  man,  and  it  also  carries  with  it  a  sure  sense  of  in- 
ward peace,  which  rests  upon  the  assurance  of  our  accept- 
ance with  God,  and  which  in  turn  is  due  to  the  work  and 
witness  of  the  Holy  Spirit  in  the  soul  of  the  believer. 

2.  The  sure  production  of  the  Christian  graces  also  flows 
from  justification.  Although  these  graces  are  not  really  pro- 
duced by,  nor  do  they  constitute  the  ground  of,  justification, 
yet  justification  is  always  followed  by  them.  And  even 
though  the  grace  of  faith  is  the  instrument  of  justification, 
and  though  no  other  Christian  grace  sustains  this  relation, 
yet  this  faith  is  not  alone  in  the  experience  of  the  person 
justified,  but  is  ever  accompanied  with  all  the  other  graces 
of  the  Christian  life.  Faith  alone  justifies,  but  that  faith  is 
not  alone,  for  it  is  a  living  faith  which  works  by  love,  and 
overcomes  the  world.  Thus,  as  justification  is  entirely  of 
grace,  it  is  followed  by  the  entire  circle  of  those  graces  which 
adorn  the  heart  and  life  of  the  believer.  Good  works  are  the 
assured  fruits  of  justifying  faith,  and  growth  in  grace  cer- 
tainly appears  in  this  state  of  grace.  This  result  arises 
from  the  fact  that,  prior  to  the  origin  of  that  faith  in 
the  soul  which  secures  justification,  the  soul  itself  has  been 
regenerated  and  united  to  Christ  in  effectual  calling.  From 
this  renewal  and  union  with  Christ,  the  life  of  Christ  by  the 
Spirit  causes  growth  in  grace,  and  produces  good  works. 

3.  Then,  an  abiding  relation  of  security  is  constituted  be- 
tween God  and  his  people  by  the  fact  of  justification.  When 
God,  on  occasion  of  the  sinner's  faith  in  Christ,  and  on  the 
ground  of  the  righteousness  of  Christ,  grants  the  believer 

pardon,  acceptance  and  reward,  the  relation  thereby  consti- 
U 


210 


The  Presbyterian  Standards. 


P 


tuted  is  a  permanent  one.  OocVs  unchanging  love,  his  eternal 
purpose,  their  covenant  relation,  their  union  with  Christ,  his 
continual  intercession  for  them,  and  the  indwelling  of  the 
Spirit,  all  conspire  to  secure  the  result  that  the  state  of  grace 
into  which  justification  introduces  the  believer  is  an  abiding 
one,  and  that  the  relation  it  implies  shall  never  be  broken. 
If  believers  do  fall  into  sin,  God,  for  the  sake  of  Christ,  con- 
tinues to  forgive  the  sins  of  his  believing  justified  people; 
and  at  the  same  time  he  secures,  by  his  grace,  that  they  will 
repent  of  their  sins  so  as  to  be  forgiven.  In  this  way  provi- 
sion is  made  in  the  redemption  which  is  in  Christ  for  the 
removal  of  all  the  sins  of  believers.  Still,  it  may  be,  that, 
like  a  wayward  child,  which  remains  a  child  still  in  spite  of 
its  waywardness,  and  is  often  forgiven  by  its  earthly  father, 
so  when  the  believer  fails,  and,  perhaps,  falls  into  sin,  his 
heavenly  Father  does  not  cast  him  out  of  his  justified  estate, 
but  he  forgives  and  restores  him  when  he  repents  and  returns. 
Justification  thus  provides  for  all  the  sins  of  believers. 

Further,  the  Standards  teach,  that  while  the  believer  shall 
never  so  fall  from  his  justified  state  as  to  be  finally  cast  away, 
yet  he  may,  on  account  of  his  sins,  fall  under  God's  fatherly 
displeasure,  and  experience  a  sense  of  guilt  and  shame  from 
which  he  will  not  be  recovered  till  he  humbles  himself,  seeks 
pardon,  and  renews  his  faith  and  repentance.  This  state- 
ment paves  the  way  for  the  treatment  of  the  perseverance  of 
believers  in  due  time.  Believers  who  are  once  renewed  and 
united  to  Christ,  though  they  may  backslide,  are  never  finally 
lost.  Their  justification  stands  secure.  Even  if  they  fall 
into  sin  they  will  repent  and  be  restored.  They  are  all  held 
secure  by  the  provisions  of  the  covenant  of  grace. 

The  Confession  adds  that  the  justification  of  bene  vers 
under  the  Old  Testament  was  in  all  these  respects  one  and 
the  same  with  the  justification  of  believers  under  the  New 
Testament.  There  is  the  same  mediator,  the  same  spiritual 
gifts,  and  the  same  condition  of  faith  in  both  dispensations. 


The  Benefits  of  Christ's  RedejIption. 


211 


and  the  church  of  God  is  one,  in  its  deepest  sense,  in  all  ages 
and  dispensations. 

This  concludes  the  exposition  of  justification,  and  paves 
the  way  for  that  of  adoption  and  sauctification.  The  Stand- 
ards have  been  closely  followed  in  their  teaching  upon  this 
cardinal  doctrine  of  the  gospel  and  evangelical  religion. 

At  the  present  day  the  teaching  of  the  Standards  upon 
effectual  calling  and  justification  meritH  moat  careful  atten- 
tion. If  the  old  theology  sometimes  exalted  the  legal  at  the 
expense  of  the  ethical  side  of  the  gospel,  the  new  is  in  dan- 
ger of  making  the  ethical  side  the  main  thing,  alike  in  the 
work  of  Christ  and  in  the  experience  of  the  sJhristian.  There 
is  a  tendency  nowadays,  both  in  preaching  and  in  writing,  to 
lay  stress  upon  the  ethical  element  in  religion,  apart  from 
the  cross  of  Christ  on  the  one  hand  and  the  work  of  the 
Holy  Spirit  on  the  other.  Both  the  legal  and  the  ethical 
must  be  given  their  proper  place  and  proportions,  both  in 
the  system  of  doctrine  and  in  the  scheme  of  Christian  life 
which  is  maintained.  To  divorce  the  ethics  of  the  Christian 
life  from  the  cross  of  Christ  is  to  make  a  fatal  mistake.  The 
teaching  of  the  Standards  binds  them  together,  and  thus 
gives  a  sound  doctrine  and  a  true  view  of  spiritual  life. 


CHAPTER  XVII. 


»i 


1 

I 


THE  BENEFITS   OP'  REDEMPTION— ADOPTION  AND 

SANCTIFIGA  TION. 

Shcktek  Catkohism,  34-36;  Larger  Catecdism,  74,  75  and  77-81; 
Confession  of  Faith,  XII.  and  XVIII. 

ADOPTION  and  sanctification  are  two  important  bene- 
fits which  come  to  believers  through  the  redemption 
which  is  in  Jesus  Christ.  These  are  now  to  be  explained 
in  a  single  chapter.  Each  will  receive  separate  treatment, 
though  sanctification  will  naturally  require  the  more  ex- 
tended statement. 

1.  Adoption  Comes  First  in  Order. 

The  Standards  throughout  give  a  separate  place  to  this 
doctrine.  Each  of  the  Catechisms  has  a  question  upon  it, 
and  the  Confession  devotes  a  separate  chapter  to  its  con- 
sideration. In  view  of  this  fact  it  seems  a  little  strange  that 
some  of  our  leading  theologians  should  give  no  distinct  place 
to  adoption  in  their  systems,  and  many  of  them  devote  but 
little  attention  to  it.  By  some  it  is  made  a  factor  in  justi- 
fication, by  others  it  is  regarded  as  belonging  partly  to  justi- 
fication and  partly  to  santification.  It  is  clear  that  the 
Standards  give  to  adoption  a  place  of  its  own,  and  the  expo- 
sition now  to  be  given  will  follow  the  Standards  in  this  con- 
nection. 

The  Shorter  Catechism  defines  adoption  to  be  an  act  of 
God's  free  grace,  whereby  we  are  received  into  the  number, 
and  have  a  right  to  all  the  privileges,  of  the  sons  of  God. 
This  definition  the  Larger  Catechism  expands  considerably, 
while  the  Confession  has  a  brief  chapter  which  contains  a 
very  clear  statement  of  the  doctrine.  Though  it  is  not 
necessary  to  justify  at  length  the  propriety  of  assigning  a 
separate  place  to  adoption  in  the  system  of  doctrine,  still  a 

212 


i 


The  Benefits  of  Kedemption — Adoption,  Etc.      213 

hint  or  two  may  be  of  some  value  in  confirming  the  view 
taken  by  the  Standards. 

Fii'st,  In  the  Scriptures  there  are  two  distinct  sets  of  texts 
of  significance  in  their  bearing  upon  this  question.  The  one 
set  uses  the  terms  law,  justice,  pardon,  justify,  reconcile,  and 
other  legal  words  or  phrases,  and  the  other  set  employs  the 
terms  adoption,  sonship,  heir,  begotten,  and  others  of  a 
similar  natuie.  Now,  these  words  and  phrases  cannot  be 
well  construed  in  terms  of  each  other,  so  that  they  naturally 
call  for  separate  doctrinal  places,  the  former  under  justifica- 
tion, and  the  latter  under  adoption.  This  is  just  what  the 
Standards  do. 

Secondly,  In  the  Scriptures  justification  is  directly  related 
to  the  law  of  God,  and  adoption  to  the  love  of  God.  This 
being  so,  each  should  have  its  own  doctrinal  place.  If  this 
be  done,  due  prominence  will  be  given  to  the  love  of  God  in 
the  system  of  doctrine,  and  the  fact  of  the  sonship  of  be- 
lievers will  thereby  be  put  in  its  proper  place.  It  may  be 
that  the  limited  attention  devoted  to  this  topic  in  some  of 
the  great  treatises  on  theology  has  had  something  to  do 
with  the  undue  development,  in  other  directions,  of  the  idea 
of  the  fatherhood  of  God,  and  the  divine  sonship  of  all 
men.  This  is,  no  doubt,  the  swing  of  the  pendulum  from 
one  extreme  to  the  other.  The  true  position  is  that  of  the 
Standards,  which  gives  a  separate  place  to  adoption,  and 
plants  the  fact  of  the  spiritual  fatherhood  of  God  and  the 
divine  sonship  of  the  believer,  as  distinct  from  that  which  is 
merely  natural,  upon  the  redemptive  work  of  Christ  our 
elder  brother. 

Thirdly,  According  to  Scripture,  the  results  w^hich  flow 
from  adoption  are  different  from  those  which  arise  from 
either  justification  or  sanctificatiou.  From  justification  flow 
peace,  reconciliation,  acceptance  in  a  legal  sense,  and  assur- 
ance of  the  divine  favor.  Under  the  experience  of  sanctifi- 
catiou, there  come  the  renewal  of  the  nature  and  the  recti- 


,J 


214 


The  Presbyterian  Standards. 


>M 


tude  of  the  life.  But  under  adoption  there  emerges  the 
relatii  n  of  sons,  as  distinct  from  that  of  servants.  Behevers 
receive  the  adoption  of  sons,  which  makes  them  the  spiritual 
children  of  God.  As  children  they  are  heirs  of  God  and 
joint-heirs  with  Jesus  Christ.  They  have  power  or  au- 
thority to  become  the  sons  of  God.  They  receive  the  spirit 
of  adoption  and  can  cry,  Abba,  Father;  and  they  are  called 
the  sons  of  God,  and  God  sends  forth  the  Spirit  of  his  Son 
into  their  hearts,  and  this  Spirit  witnesses  to  the  fact  of  their 
divine  sonship.  For  such  reasons  as  these  the  Standards 
are  right  in  giving  a  separate  place  to  the  article  of  adoption. 

1.  Adoption  is  God's  gracious  act.  It  assumes  justifica- 
tion, and  vouchsafes  a  further  benefit.  By  means  of  adoption 
the  believer  is  transferred  from  the  estate  of  legal  accept- 
ance and  reward,  which  justification  secures,  to  that  of  the 
filial  relation,  with  its  privileges  of  sonship.  This  transfer 
is  eftected  by  the  judicial  act  of  God,  and  in  this  respect 
adoption  resembles  justification.  As  gracious,  the  act  of 
adoption,  like  that  of  justification,  rests  upon  the  work  of 
Christ  as  its  ground.  It  is  in  and  for  the  sake  of  his  only 
Son  Jesus  Christ  that  God  makes  believers  partakers  of  the 
grace  of  adoption.  Believers  are  thereby  put  in  the  relation 
of  sons  of  God,  and  their  standing  is  made  secure  therein. 
Adoption  also  stands  related  to  regeneration,  which  pro- 
duces the  nature  of  God's  sons,  and  then  sanctification  builds 
up  that  nature  in  the  divine  image.  Adoption  puts  believers 
in  the  filial  relation,  with  respect  to  God  and  his  spiritual 
household,  and  secures  to  them  the  nature  of  the  sons  of 
God.  Adoption  thus  assumes  election,  effectual  calling,  re- 
generation, faith,  and  justification. 

2.  By  means  of  adoption  all  those  who  are  justified  are 
taken,  or  received,  into  the  number  of  the  children  of  God. 
By  the  judicial  act  of  God  this  change  of  legal  relation  is 
effected.  God's  name,  as  the  Confession  and  Larger  Cate- 
chism say,  is  put  upon  them,  so  that  they  are  members  of 


fl 


^ 


The  Benefits  of  Redemption — Adoption,  Etc.      215 

the  household  of  faith  and  of  the  family  of  God.     In  this 
new  relation  the  spirit  of  adoption  is  bestowed  upon  them, 
and  in  this  new  and  tender  relation  they  have  the  spirit  of 
the  children  of  God.     This  is  the  main  matter  in  adoption   i 
on  the  purely  legal  side. 

3.  Again,  by  means  of  adoption  those  who  are  justified 
have  a  covenant  right  to  all  the  liberties  and  privileges  of 
the  children  of  God.  These  liberties  and  privileges  are  re- 
cited at  some  length  in  the  Confession  and  the  Larger  Cate- 
chism. These  are  now  to  be  set  down  with  some  care,  as 
they  are  very  precious.  In  addition  to  having  his  name 
upon  them,  and  his  Spirit  in  them  as  a  filial  spirit,  they  have 
access  with  boldness  at  a  throne  of  grace.  Just  as  a  child 
in  the  home  has  nearer  access  to  the  father,  and  may  make 
his  requests  with  more  boldness  than  the  servant  dares,  so 
in  the  enjoyment  of  the  grace  of  adoption  the  believer  may 
come  at  all  times  with  boldness  to  a  throne  of  grace  and 
make  known  his  requests,  assured  that  as  an  earthly  father 
hears  and  helps  his  children,  so  the  heavenly  Father  will 
hear  and  help  his  children.  Then,  by  reason  of  adoption  it 
is  the  privilege  of  believers  to  call  God,  Father.  Were  it 
not  for  this  gracious  privilege  of  adoption,  believers  could 
never  call  the  great  God  their  Father  in  the  tender  way  in 
which  they  now  can.  Further,  believers,  as  the  adopted 
sons  of  God,  have  the  precious  privilege  of  being  pitied  by 
one  who  pities  as  a  father,  of  being  protected  under  the 
fatherly  care  of  Almighty  God,  and  of  being  constantly  pro- 
vided with  every  good  and  perfect  gift  by  his  unfailing  provi- 
dence. Another  important  privilege  given  in  adoption  is 
that  God's  children  are  chastened  by  the  Lord  as  by  a 
father.  For  their  sins  and  failures  they  may  not  be  pun- 
ished, strictly  speaking,  but  they  are  chastened  by  his  fatherly 
discipline,  for  their  own  good  and  growth  in  grace.  Thus, 
many  of  the  ills  of  this  life  may  turn  out  to  be  blessings  in 
disguise,  while  the  chastisement  itself  is  a  proof  of  the  love 


216 


The  Presbyterian  Standards. 


i 


l'\ 


I: 


I'. 


of  God,  and  of  their  adoption  into  bis  family.  Finally,  the 
privilege  of  security  is  more  fully  enjoyed  by  believers  by 
reason  of  their  adoption.  They  are  sealed  by  the  Holy  Spirit 
unto  the  day  of  redemption,  they  are  heirs  of  God  through 
Jesus  Christ  and  inherit  all  the  promises  of  God,  and  they 
are  heirs  of  everlasting  salvation  and  fellow-heirs  with  Christ 
in  glory. 

This  comprehensive  inventory  of  the  privileges  which 
adoption  brings  shows  how  important  and  precious  it  is. 
Justification  could  never  bring  these  benefits,  for  it  leaves 
the  believer  in  the  forum  of  the  divine  procedure,  with  par- 
don, acceptance,  and  a  title  to  reward,  and  it  can  bring 
nothing  more.  But  adoption  takes  the  believer  from  the 
forum  and  places  him  in  the  family  of  God,  where  he  may 
rejoice  in  all  the  privileges  already  mentioned.  Thus  adop- 
tion has  its  proper  place  as  a  doctrine  of  the  Christian  sys- 
tem, and  it  is  a  very  precious  practical  religious  experience. 

II.  Sanctification  is  the  Third  Great  Benefit  which  Be- 
lievers Receive  through  the  Work  of  Christ  as  Hedeemer. 

This  is  a  doctrine  and  a  fact  of  Christian  experience  which 
is  carefully  considered  in  the  Standards,  and  hence  it  must 
be  suitably  explained  in  this  exposition.  Certain  closely- 
related  topics,  such  as  good  works,  perseverance  therein, 
and  the  assurance  of  faith  and  salvation,  must  be  adjourned 
to  a  subsequent  chapter,  after  faith  and  repentance  have 
been  considered. 

In  a  general  way,  sanctification  may  be  described  as  in- 
ward spiritual  renewal  of  the  nature  and  dispositions,  which 
results  in  outward  reformation  of  life  and  conduct.  Sanc- 
tification is  intimately  related  to  regeneration,  and  is  to 
be  carefully  distinguished  from  justification.  Sanctification 
grows  out  of  regeneration  as  its  root,  and  it  carries  OjQ  the 
work  begun  in  eflfectual  calling  and  regeneration. 

1.  The  relation  of  sanctification  to  justification  requires 
Bome   explanation   at  the   outset.     This  point  is  specially 


The  Benefits  of  Eedemption — Adoption,  Etc.      217 

treated  of  in  the  Larger  Catechism,  and  a  brief  paragraph  is 
now  devoted  to  it.  Sanctifieation  and  justification  are  in- 
separably joined  together,  hence  all  who  are  justified,  they 
being  also  regenerated,  are  under  the  experience  of  sanctifi- 
eation, and  none  others  but  those  who  c're  justified  are  being 
sanctified.  But  they  differ  in  certain  important  respects. 
In  justification  God  imputes  the  righteousness  of  Christ  to 
the  believer ;  in  sanctifieation  the  Holy  Spirit  inf useth  grace 
and  enableth  to  the  exercise  thereof.  In  justification  sin  is 
pardoned,  so  that  its  guilt  is  removed;  in  sanctifieation  sin 
is  subdued,  so  that  it  no  longer  exercises  its  supreme  con- 
trol. In  justification  all  believers  are  equally  freed  from  the 
revengeful  wrath  of  God  perfectly  in  this  life,  so  that  they 
never  fall  into  condemnation ;  but  sanctifieation  is  not  equal 
in  all,  but  of  various  degrees ;  nor  is  it  perfect  in  any  in  this 
life,  but  growing  up  unto  perfection.  These  distinctions, 
though  not  expressly  stated  in  the  Confession,  are  yet  plainly 
implied  in  the  exposition  it  makes  of  justification  and  sanc- 
tifieation, respectively. 

2.  Sanctifieation  is  God's  gracious  work  in  the  renewed, 
believing,  justified,  and  adopted  soul.  Instead  of  being  an 
act  of  God  done  once  for  all,  like  justification  and  adoption, 
it  is  a  work  of  God's  Spirit  carried  on  gradually  and  con- 
tinuously in  the  believing  soul.  Thus  sanctifieation  is  a 
real,  personal  work  in  the  soul,  by  means  of  which  its  dis- 
positions and  acts  are  radically  changed.  This  work,  more- 
over, is  gracious.  Both  Catechism"  agree  in  saying  that  it 
is  the  work  of  God's  free  grace,  in  which  the  believer  ac- 
tively co-operates,  as  he  works  out  his  own  salvation,  God 
at  the  same  time  working  in  him  both  to  will  and  to  do  of 
his  good  pleasure.  As  believers  are  chosen  in  Christ  that 
they  should  be  holy,  sanctifieation  actually  m;  ^es  them  holy, 
so  that  the  means  as  well  as  the  end  are  included  in  the 
eternal  purposes  of  electing  grace. 

3.  The   indispensable  condition  of  sanctifieation  is  that 


218 


The  Presbyterian  Standards. 


'II 


mystical  union  with  Christ  which  is  secured  in  effectual  call- 
ing, and  which  results  in  consequent  faith.  The  Confession 
says  that  the  effectually  called  are  further  sanctified  through 
the  virtue  of  Christ's  death  and  resurrection.  Through  their 
union  with  him  they  are  made  partakers  of  his  life,  even  as 
they  have  obtained  the  benefits  of  his  death.  The  Larger 
Catechism  says  that  God,  through  the  powerful  operation  of 
his  Spirit,  applying  the  death  and  resurrection  of  Christ 
unto  them,  eifects  the  sanctification  of  his  people.  This 
grounds  the  sanctification  of  believers,  finally,  in  their  union 
with  Christ,  who  is  thus  not  only  their  peace  but  is  also  their 
life. 

4.  The  agent  in  sanctification  is  the  Holy  Spirit,  and  the 
usual  means  by  which  his  work  is  done  is  the  word  of  God. 
The  sanctifying  Spirit  of  God  and  of  Christ,  for  both  terms 
are  used  in  the  Scriptures  and  in  the  Standards,  is  the  agent 
by  whom  believers  are  sanctified.  This  Spirit  first  unites 
them  to  Christ  and  renews  them,  and  then  dwells  in  them  to 
nourish  the  seeds  of  grace  in  their  souls.  The  means  by 
which  the  Spirit  usually  works  is  the  word  or  truth  of  God. 
The  Scriptures  themselves  emphasize  this  fact,  and  our  Lord 
prays,  "  sanctify  them  through  the  truth,  thy  word  is  truth." 
The  apostle  also  speaks  of  sanctification,  not  only  being  by 
the  Spirit  as  its  agent,  but  also  through  belief  of  the  truth 
as  its  instrument.  This  brings  out  the  function  of  faith  in 
relation  to  sanctification.  Believers  are  sanctified  by  the 
Spirit,  and  their  hearts  are  purified  by  faith. 

5.  The  7iature  of  sanctification  is,  perhaps,  the  most  im- 
portant point  to  be  explained  in  connection  with  the  doctrine. 
Several  things  are  to  be  mentioned  here. 

Firsts  Sanctification,  the  Confession  says,  is  throughout  in 
the  whole  man.  Body,  soul  and  spirit  are  brought  under  its 
gracious  operation,  and  every  power  and  faculty  of  man's 
complex  nature  is  affected  thereby.  Just  as  sin  has  affected 
the  whole  man,  and  has  wrought  ruin  therein,  so  grace  in 


f 


The  Benefits  of  Redemption — Adoption,  Etc.      219 

sanctification  seeks  to  undo  the  dreadful  ravages  of  sin,  and, 
in  due  time,  as  will  be  soon  seen,  it  shall  succeed.  The 
dominion  of  the  whole  body  of  sin  is  to  be  destroyed,  as 
sanctification  progresses.  It  is  not  mere  reformation  in  out- 
ward conduct ;  it  is  the  inward  renovation  of  the  dispositions 
and  states  of  the  soul  in  the  whole  man  after  the  image  of 
God. 

Secondly,  On  the  negative  side,  sanctification  consists  in 
dying  daily  unto  sin.  Believers  are  thereby  enabled  to  die 
more  and  more  unto  sin.  This  is  the  clear  language  of  the 
Catechisms.  The  Confession  says  that  the  several  lusts  of 
the  body  of  sin  are  more  and  more  weakened  and  mortified. 
The  corruption  of  nature  remains,  but  it  is  being  subdued 
and  will  be  finally  extirpated.  The  flesh  with  its  affections 
and  lusts  is  crucified  daily,  and  the  deeds  of  the  body  are 
mortified  increasingly,  and  the  old  man  with  his  deeds  is 
being  constantly  put  off.  The  Standards  here  follow  the 
Scriptures  very  closely. 

Thirdly,  On  the  positive  side,  sanctification  consists  in  the 
believer  being  renewed  in  the  whole  man  after  the  image  of 
God,  and  in  his  being  enabled  to  live  more  and  more  unto 
righteousness.  The  Larger  Catechism  has  a  somewhat  dif- 
ferent form  of  statement  here.  It  says  that  believers  are 
renewed  in  the  whole  man  after  the  image  of  God,  and  have 
the  seeds  of  repentance  unto  life,  and  of  all  the  other  saving 
graces,  put  into  their  hearts,  and  those  graces  stirred  up, 
increased,  and  strengthened  as  they  rise  unto  newness  of  life. 
The  Confession  has  still  another  form  of  statement.  After 
stating  that  sinful  lusts  are  weakened  and  mortified,  it  goes 
on  to  say  that  in  sanctification  believers  are  more  and  more 
quickened  and  strengthened  in  all  saving  graces,  to  the  prac- 
tice of  true  holiness,  without  which  no  man  can  see  the  Lord. 
This  statement  gives  a  very  full,  complete  view  of  the  nature 
of  sanctification  on  the  positive  side.  The  image  of  God, 
lost  by  the  fall,  is  slowly  reproduced,  and  righteousness  is 


I! 


i. 


220 


The  Presbyterian  Standards. 


exhibited  in  heart  and  hfe.  Grace  is  poured  into  the  heart, 
to  the  end  that  the  graces  may  be  stirred  up  and  strengthened 
unto  newness  of  hfe.  True  hoUness  is  the  sure  result  in 
this  hfe,  and  meetness  for  heaven  is  the  certain  outcome  for 
the  hfe  beyond.  Thus  the  inward  and  the  outward  life, 
the  nature  and  the  acts,  of  the  believer  are  all  affected  by 
sanctification. 

Fourthly,  Though  sanctification  extends  to  the  whole  man, 
it  is  yet  ever  imperfect  in  this  life.  There  still  abides  some 
remnants  of  corruption  in  every  part.  The  old  sinful  nature 
with  its  lusts,  though  pardoned  and  mortified,  yet  remain/  in 
part,  and  its  motions  are  of  the  nature  of  sin,  for  sin  pertains 
not  merely  to  voluntary  acts,  but  also  to  the  states  and  dis- 
positions of  the  heart.  The  imperfection  of  the  sanctification 
of  believers  arises  from  these  remnants  of  sin  abiding  in 
every  part  of  them,  and  from  the  perpetual  lusting  of  the 
flesh  against  the  spirit.  The  result  is  that  believers  are  often 
foiled  with  temptations  and  fall  into  various  sins.  They  are 
also  hindered  in  all  their  spiritual  services,  and  their  best 
works  are  imperfect  and  defiled  in  the  sight  of  God.  In  this 
statement  there  is  no  favor  for  any  form  of  perfectionism  in 
this  life,  nor  for  entire  sanctification  in  this  earthly  state. 
Sanctification  is  the  goal  towards  which  the  believer  is  to 
strive,  and  to  which  he  shall  be  finally  conducted ;  but  this 
goal  is  only  reached  at  the  time  of  death,  and  is  never 
attained  in  this  life. 

Fifthly^  As. a  result  of  the  presence  of  good  and  evil  in 
the  believer,  an  irreconcilable  warfare  is  found  to  be  going  on 
in  his  experience.  The  old  man  and  the  new,  the  flesh  and 
the  spirit,  the  law  of  the  members  and  the  law  of  the  mind, 
are  in  constant  antagonism,  whence  arises  an  incessant 
spiritual  conflict,  in  which  the  flesh  lusts  against  the  spirit, 
and  the  spirit  against  the  flesh.  Still,  in  this  warfare  there  is 
no  doubt  as  to  the  final  outcome,  for  though  the  remaining  cor- 
ruption with  its  lusts  may,  for  a  time,  prevail,  yet  victory  is 


The  Benefits  of  Redemption — Adoption,  Etc.      221 


d  by 


sure  in  the  end,  because  through  the  continual  supply  of  grace 
and  strength  from  the  sanctifying  Spirit  of  Christ  the  regen- 
erate part  of  the  nature  overcomes  the  unregenerate  part. 
It  is  through  this  conflict  and  its  pledge  of  victory  that  believ- 
ers grow  in  grace  and  perfect  holiness  in  the  fear  of  the  Lord. 

From  all  this  it  is  evident  that  the  Christian  life  is  a  con- 
stant conflict  between  good  and  evil  in  a  true  religious  ex- 
perience, and  that  sanctitication  is  a  constant  and  gradual 
growth  going  on  in  the  heart  of  the  Christian.  It  begins 
with  regeneration,  and  it  is  continued  by  the  Spirit  of  God 
and  the  suitable  means  of  grace,  till  at  the  end  of  life's  con- 
flict it  is  found  to  be  complete.  Those  who  make  justification 
a  progressive  work,  like  sanctification,  as  the  Romanists  do, 
make  a  serious  mistake.  No  less  serious  is  the  error  of 
some  Protestants,  who  hold  that  sanctification  is  an  imme- 
diate act  of  God  producing  entire  freedom  from  sin.  Sancti- 
fication, in  the  sense  of  setting  apart  to  a  holy  service,  may 
be  regarded  as  an  immediate  act,  and  as  alike  and  complete 
in  all  believers ;  but  sanctification,  in  the  sense  in  which  it  is 
chiefly  used  in  the  Standards,  as  denoting  spiritual  renewal 
and  moral  purification,  is  not,  and  in  the  nature  of  the  case 
can  scarcely  be,  an  immediate  act,  either  of  God  or  of  the 
soul.  It  is  a  slow,  gradual,  ebbing  and  flowing,  progressive 
work,  moving  steadily  on  towards  its  goal,  and  certainly 
reached  at  death. 

III.  There  are  some  important  benefits  flowing  from  justi- 
fication, adoption,  and  sanctification  which  remain  to  be 
considered.  The  statement  of  these  benefits  is  found  in  the 
Shorter  Catechism.  They  consist  in  the  benefits  which  flow 
to  believers  from  justification,  adoption,  and  sanctification  in 
this  life,  at  death,  and  at  the  resurrection.  Little  more  need 
be  done  here  than  to  mention  some  of  these  benefits,  as  in  a 
future  chapter,  based  upon  the  Confession  and  Larger  Cate- 
chism, some  of  these  same  facts  will  have  to  be  explained  in 
another  connection. 


I 


li 


i.  i 

r  i 

I  ! 

E  ) 


222 


The  Presbyterian  Standards. 


I 


II 


I   ?: 


One  of  the  benefits  received  in  this  life  is  assurance  of 
the  love  of  God.  The  believer  has  the  good  confidence  of 
God's  love,  for  it  is  shed  abroad  in  his  heart  by  the  Holy 
Ghost  which  is  given  unto  him.  Then  he  has  peace  of 
conscience,  for  reconciliation  has  been  effected,  and  he  is 
admitted  to  the  household  of  faith.  By  the  word  and  Spirit 
of  God  the  enmity  of  the  believer's  heart  is  also  subdued. 
Thus,  that  which  provides  for  peace  outwardly  in  relation  to 
God  produces  peace  inwardly  in  the  conscience  of  the  be- 
liever. There  also  follows  joy  in  the  Holy  Ghost.  This  is 
a  holy  spiritual  joy,  which  the  world  can  neither  give  nor 
take  away.  Increase  of  grace  and  perseverance  unto  the 
end  are  also  assured  to  the  believer.  Grace  gains  momentum 
as  it  moves  onward,  and  it  halts  not  till  its  goal  is  reached 
in  glory. 

The  benefits  which  come  at  death  and  the  resurrection 
need  only  be  mentioned.  At  death  the  souls  of  believers  are 
made  perfect  in  holiness,  and  do  immediately  pass  into 
glory.  Their  bodies,  being  still  united  to  Christ,  do  rest  in 
their  graves  until  the  resurrection.  This  is  the  precious  hope 
of  the  believer.  At  the  resurrection,  believers,  being  raised  up 
in  glory,  shall  be  openly  acknowledged  and  acquitted  at  the 
day  of  judgment,  and  made  perfectly  blessed  in  the  enjoying 
of  God  to  all  eternity.  This  is  the  glorious  hope  of  every 
believer,  and  it  is  the  crowning  benefit  which  comes  to  all 
those  who  are  justified,  adopted  and  sanctified,  through  the 
rich  provisions  of  the  gospel  of  God's  dear  Son.  And  this, 
moieover,  is  all  that  the  Shorter  Catechism  has  to  say  con- 
cerning death,  resurrection,  the  middle  state,  and  the  final 
judgment. 


CHAPTEK  XVIII. 


FAITH  AND  REPENTANCE. 

Shortkk  Cateohism,  85-87;   Lakgeu  Catkciiism,  73-70,  and  158;  Confes. 

SIGN  OF  Faith,  XIV.,  XV. 

IN  this  chapter  two  very  important  practical  topics  have 
to  be  considered.  The  order  of  the  Confession  is  now 
followed  in  taking  up  faith  and  repentance  at  this  stage  in 
the  exposition  of  the  Standards.  The  Shorter  Catechism 
treats  of  these  topics  after  the  law  of  God  has  been  ex- 
pounded while  the  Larger  Catechism  explains  them  in  close 
connection  with  justification  and  sanctification.  Faith  is 
there  made  the  instrument  of  justification,  and  repentance  is 
regarded  as  a  constituent  element  in  sanctification.  The 
order  of  the  Confession,  which  is  now  followed,  deals  with 
faith  and  repentance  in  separate  chapters,  after  justification, 
adoption,  and  sanctification  are  exhibited. 

While  speaking  of  the  order  of  these  topics,  it  may  be  of 
some  service  to  devote  a  short  paragraph  to  a  deeper  order. 
That  deeper  order  relates  to  the  ordei  in  experience  of  the 
several  factors  in  salvation.  It  is  necessary  to  remember 
that  the  logical  order  of  the  doctrines  as  arranged  in  the 
system  may  be  different  from  the  experimental  order  in 
which  the  various  factors  appear  in  a  gracious  religious  ex- 
perience. The  latter  is  a  fixed  order,  while  the  former  may 
vary  according  to  the  logical  principle  of  doctrinal  classifica- 
tion which  may  be  adopted.  In  the  actual  experience  of  the 
sinner,  under  the  recovering  grace  of  God,  effectual  calling 
surely  comes  first.  Thereby  the  benefits  of  the  redemption 
of  Christ  are  applied  to  the  soul,  the  soul  is  regenerated, 
and  at  the  same  time  it  is  united  to  Christ.  Conversion,  or 
the  actual  turning  to  God  in  Christ  for  salvation,  results 
from  effectual  calling.     In  conversion  there  are  two  factors, 

223 


224 


The  Presbyterian  Standardb. 


i;! 


in  both  of  which  the  soul  is  active.  These  are  faith  and 
repentance,  and  they  not  only  mark  the  beginning  of  the 
active  experience  of  those  who  are  eflfectually  called,  but 
they  abide  all  through  the  believer's  life  as  important  factors 
in  his  experience.  Thus  faith  conditions  justification  and 
adoption,  and,  along  with  repentance,  it  enters  into  sanctifi- 
cation  as  a  factor  in  it;  while,  on  the  other  hand,  sanctifica- 
tion  grows  out  of  regeneration  and  union  with  Christ  as  its 
roots. 

The  Catechisms  both  mention  faith  and  repentance  among 
the  conditions  of  salvation,  or  of  escape  from  the  wrath  of 
God  due  to  us  for  our  sins.  These  conditions  are  said  to  be 
faith  towards  our  Lord  Jesus  Christ,  repentance  toward  God, 
and  the  diligent  use  of  the  outward  means  whereby  Christ 
communicates  to  us  the  benefits  of  his  redemption.  The 
Confession  omits  this  arrangement  altogether.  It  is  also  a 
curious  thing  to  observe  that  the  two  Catechisms  differ  in 
regard  to  the  order  in  which  faith  and  repentance  are  men- 
tioned. The  Shorter  puts  faith  first,  while  the  Larger  men- 
tions repentance  first.  This  may  or  may  not  have  any 
doctrinal  significance;  still,  it  is  an  interesting  fact  in  its 
bearing  upon  the  much-debated  question  of  the  order  of 
faith  and  repentance. 

I.  Saving  Faith  is  to  he  First  Explained^  Inasmuch  as  it 
Stands  First  hi  the  Confession  as  Well  as  in  the  Shorter  Cate- 
chism. 

In  the  chapter  before  the  last  it  was  pointed  out  that  faith 
in  Christ  was  the  condition  or  instrument  of  justification. 
In  the  last  chapter  it  was  seen  that  faith  was  not  only  the 
instrument  of  justification,  but  that  it  was  also  an  important 
means  of  sanctification.  This  all-important  personal  condi- 
tion of  salvation  is  now  to  be  explained  with  due  care  as  it 
is  set  forth  in  the  Standards. 

No  discussion  of  the  philosophy  of  faith  in  general,  nor  of 
the  psychology  of  saving  faith  in  Christ  in  particular,  inter- 


I 


Faith  and  Repentance. 


225 


th  and 
of  the 
ed,  but 
factors 
on  and 
sanctifi- 
ctifica- 
t  as  its 

among 
erath  of 
id  to  be 
ird  God, 
y  Christ 
n.  The 
is  also  a 
differ  in 
fire  men- 
ger  men- 
lave  any 
ct  in  its 
order  of 

uch  as  it 
'ter  Gate- 

hat  faith 
ification. 
only  the 
mportant 
al  condi- 
3are  as  it 

il,  nor  of 
ar,  inter- 


esting as  they  are,  vvill  be  now  entered  on.  These  interesting 
and  difficult  questions  the  Standards  do  not  raise  for  discus- 
sion. They  simply  assume  faith  as  a  fact,  and  take  it  in  its 
somewhat  ordinary,  popular,  scriptural  senee,  and  proceed 
at  once  to  expound  its  function  in  relation  to  St>lvation.  The 
statement  of  tlip  Shorter  Catechism  is  worth  setting  down  at 
the  outset,  as  the  starting-point  of  the  explanation.  The 
Confession  anu  Ajarger  Catechism  simply  expand  this  state- 
ment. "Faith  in  Jesus  Christ  is  a  saving  grace,  whereby  we 
receive  and  rest  upon  him  alone  for  salvation,  as  he  is  freely 
oflfered  to  us  in  the  gospel."  The  Larger  Catechism  calls  it 
justifying  faith,  and  the  Confession  gives  the  title  of  saving 
faith  to  its  chapter  upon  this  subject.  The  Larger  Cate- 
chism somewhat  strangely  lays  considerable  stress  upon  the 
fact  of  the  conviction  of  sin  in  connection  with  saving  faith. 
Some  particulars  are  now  to  be  noted. 

1.  Faith  in  Jesus  Christ  is  a  saving  grace  wrought  in  the 
heart  of  the  sinner  by  the  word  and  Spirit  of  God,  whereby 
the  elect  are  enabled  to  believe  in  him  to  the  saving  of  their 
souls.  The  Confession  says  that  it  is  the  work  of  the  Spirit 
of  Christ  in  their  souls.  It  is  gracious,  therefore,  and  really 
God's  gift  to  the  soul.  It  presupposes  eflfectual  calling  and 
regeneration,  by  means  of  which  a  new  life  is  imparted  to 
the  soul,  and  ability  to  exercise  faith  in  Christ  is  originated. 
The  Confession  in  its  exposition  seems  to  take  a  wider  view 
than  the  Catechisms  of  the  scope  of  saving  faith.  The  latter 
limit  it  almost  exclusively  to  the  matter  of  the  faith  which 
unites  us  to  Christ  in  eflfectual  calling,  while  the  former 
seems  to  take  the  wider  view  of  faith  as  a  general  religious 
exercise  of  the  soul.  Hence,  the  Confession  says  that  by 
this  faith  the  Christian  believes  to  be  true  whatsoever  is 
revealed  in  the  word,  for  the  authority  of  God  himself  speak- 
ing therein,  and  acts  differently  upon  its  different  parts.  But 
the  Confession  adds  that  the  principal  acts  of  saving  faith 
are  accepting,  receiving,  and  resting  upon  Christ  alone  for 
15 


223 


m. 


The  Presbyterian  Standards. 


!       i 


1 


justification,  sanctification,  and  eternal  life,  by  virtue  of  the 
covenant  of  grace.  It  would  thus  appear  that  the  Cate- 
chisms present  faith,  saving  faith,  as  the  single  act  of  receiv- 
ing and  resting  upon  Christ,  while  the  Confession  regards 
faith  as  a  series  of  acts,  some  of  which  lay  hold  of  the  truth 
of  the  revealed  word  of  God,  and  others  terminate  upon 
Christ  for  the  benefits  of  personal  salvation.  But  these  two 
views  are  not  at  all  inconsistent  with  each  other,  and  the 
broader  view  of  the  Confession  will  be  of  service  in  the  full 
exposition  of  faith 

2.  By  saving  faith  the  revealed  word  of  God  is  taken  to  be 
true,  and  he  who  possesses  this  faith  will  be  ready  to  act  in 
accordance  with  the  commands,  threatenirgs,  and  promises 
of  the  word.  This  is  what  is  sometimes  called  historical 
faith,  which  takes  God  at  his  word,  and  accepts  the  testi- 
mony which  he  has  given  concerning  himself,  concerning  our 
sinful  estate,  and  concerning  the  way  of  salvation  through 
Jesus  Christ  his  only  Son.  This  conviction,  as  was  seen  in 
an  early  chapter  of  this  exposition,  is  not  a  mere  natural 
result  of  the  truth  in  contact  with  the  mind,  but  it  is  wrought 
in  our  hearts  by  the  Spirit  of  God.  But  this  intellectual 
conviction  is  not  itself,  even  though  it  be  produced  by  the 
Spirit  of  God,  all  of  saving  faith.  Still,  it  may  be  said  to  be 
so  necessary  that  if  it  be  absent,  or  if  there  be  intellectual 
revolt  against  the  truth  of  the  message  which  God  has  given 
in  his  word,  then  saving  faith,  receiving  and  resting  upon 
Christ  alone  for  salvation,  can  never  rise  in  that  soul.  At 
this  point,  also,  it  is  to  be  carefully  noted  that  the  intellectual 
factor  in  faith,  of  which  explanation  has  been  made,  is  not 
a  merely  natural  product  of  man's  powers  loading  up 
to  spiritual  saving  faith  in  Christ.  This  intellectual  con- 
viction is  itself  the  product  of  the  Spirit  of  God  in  the 
heart. 

3.  The  Larger  Catechism,  with  peculiar  propriety,  empha- 
sizes, in  relation  to  faith,  the  fact  of  our  personal  conviction 


liL 


Faith  and  Repentance. 


227 


e  of  the 
le  Cate- 
f  receiv- 

regards 
be  truth 
te  upon 
lese  two 
and  the 

the  fuU 

j;en  to  be 
to  act  in 
promises 
listorical 
;he  testi- 
rning  our 
through 
-8  seen  in 
9  natural 
I  wrought 
tellectual 
)d  by  the 
laid  to  be 
tellectual 
tias  given 
ing  upon 
soul.  At 
tellectual 
le,  is  not 
,ding  up 
;ual  con- 
d  in  the 

,  empha- 
onviction 


of  sin  and  misery.  The  Confession  also  hints  at  this  fact 
when  it  says  that  faith  in  the  revealed  word  of  God  leads 
us  to  tremble  at  its  threatenings.  The  Larger  Catechism 
further  says  that  this  conviction  discovers  to  the  sinner  his 
disability  in  himself,  or,  by  the  aid  of  all  other  creatures,  to 
recover  himself  out  of  his  lost  condition.  The  Shorter  Cate- 
chism lays  stress  upon  the  fact  of  the  conviction  of  sin  in 
connection  with  repentance,  but  this  only  shows  how  very 
closely  faith  and  repentance  are  associated  in  the  complex 
yet  unitary  experience  of  the  sinner's  recovery  from  his  sin- 
ful estate.  It  is  undoubtedly  true  that  all  saving  faith,  ter- 
minating upon  Christ,  has  connected  with  it  a  sense  of  sin, 
and  a  conviction  of  our  inability  to  save  ourselves  from  its 
guilt  and  power.  Hence,  a  personal  conviction  of  our  sin 
and  of  our  helplessness  wrought  in  our  hearts  by  the  word 
and  Spirit  of  God  is  to  be  intimately  associated  with  saving 
faith  in  the  believer's  experience. 

4.  The  special  function  of  saving  faith  is  to  receive  and 
rest  upon  Christ  and  his  righteousness  as  it  is  set  forth  in  the 
promise  of  the  gospel.  This  faith  not  only  assents  to  the 
truth  of  the  promise  of  the  gospel,  but  it  also  trusts  in  Christ 
as  held  forth  therein  for  the  pardon  of  sin,  and  for  accept- 
ing and  accounting  our  persons  as  righteous  in  the  sight  of 
God.  This  is  what  the  Confession  calls  the  principal  act  of 
faith,  and  it  is  really  its  consummation.  The  other  two 
factors  are  necessary  as  leading  to  this  one,  but  they  might 
both  exist,  and  yet  if  the  element  of  personal  trust  in  Christ, 
as  the  mediator  of  the  covenant  of  grace,  through  whom  alone 
we  have  justification,  adoption,  sanctification  and  eternal  lifo, 
were  absent,  our  faith  would  not  be  complete  as  saving 
faith. 

This  point  connects  itself  closely  with  the  exposition  of  jus- 
tification ;  for  when  the  sinner  believes  upon  Jesus  Christ  as 
his  personal  Saviour,  Lhen  God  pardons  his  sins,  which  were 
borne  by  Christ  in  his  own  body  on  the  tree,  and  accepts  his 


228 


The  Presbyteri\n  Standards. 


I'   P     I 


person  as  righteous  by  imputing  to  him  the  righteousness  of 
Christ,  and  gives  to  him  a  title  to  the  reward  of  eternal  life 
on  the  ground  of  Christ's  perfect  obedience,  which  is  also 
laid  to  his  benefit.  Thus  saving  faith  conditions  everything 
on  man's  side  in  the  matter  of  salvation. 

It  is  worth  while  noting  the  force  of  the  words  receive  and 
rest  upon  Christ  for  salvation.  The  word  receive  evidently 
relates  to  the  acceptance  of  Christ  at  first  unto  justification 
of  life.  The  phrase  rest  upon  points  to  the  abiding  state  and 
relation  of  the  believer  in  Christ.  It  is  a  permanent  state  of 
grace,  and  the  form  w^hich  faith  takes  is  a  constant  res  inj^ 
on,  or  trusting  in,  Christ,  so  that  the  life  which  we  now  live 
we  live  by  faith  upon  the  Son  of  God.  This  is  an  all-im- 
portant point,  both  in  regard  to  the  function  of  faith  in  the 
believer's  life,  and  as  exhibiting  that  abiding  state  of  grace 
into  which  justification  introduces  him. 

5.  The  Confession  adds  a  statement  to  the  effect  that  this 
faith  is  different  in  degrees,  sometimes  weak  and  sometimes 
strong ;  and  that,  though  it  may  be  often  and  in  many  ways 
assailed  and  weakened,  yet  it  gets  the  victory  in  the  end, 
growing  up  in  many  into  the  attainment  of  a  full  assurance 
through  Christ,  who  is  both  the  author  and  finisher  of  our 
faith.  Here  faith  is  viewed  rather  as  one  of  the  Christian 
graces  in  connection  with  sanctification,  than  as  saving  faith, 
the  condition  or  instrument  of  justification.  Of  course,  the 
statement  of  the  Confession  is  true  in  both  respects,  but  as  a 
Christian  grace  it  is  brought  specially  before  us  in  this  state- 
ment. In  the  oame  believer  faith  may  be  much  stronger  at 
some  times  than  at  others  ;  and  in  different  believers  it  may 
be  widely  variant  in  strength.  One  may  have  the  faith  that 
could  remove  mountains,  and  another  faith  which  is  only  like 
a  grain  of  mustard  seed.  In  a  word,  faith  viewed  as  a  Chris- 
tian grace  shares  in  the  fluctuations  of  all  the  other  graces  in 
the  experience  of  sanctification,  but  in  every  case  victory  is 
assured  in  the  end. 


fl 
41 


Faith  and  Repentance. 


229 


ss  of 
II  life 
also 
tbing 

e  and 
lently 

ation 
e  and 
)ate  of 
es  in^ 
w  live 
dl-im- 
in  the 

grace 

at  this 
etimes 
y  ways 
le  end, 
jurance 
of  our 
bristian 
ig  faith, 
rse,  the 
3ut  as  a 
is  state- 
)nger  at 
J  it  may 
dth  that 
)nly  like 
a  Chris- 
braces  in 
ictory  is 


li 


n.  R&peiitance  unto  Life  is  the  Other  Topic  for  this 
Chapter. 

Repentance  is  always  to  be  coupled  with  faith,  as  the 
twofold  factors  in  conversion.  Both  have  reference  to  sin. 
Faith  relates  to  the  guilt  of  sin,  and  repentance  to  its 
heinousness.  Faith  is  directed  towards  the  Lord  Jesus 
Christ,  and  repentance  is  directed  towards  God.  Both  are 
to  be  preached  constantly  by  every  minister  of  the  gospel, 
so  says  the  Confession.  A  number  of  points  are  now  noted 
in  order,  in  connection  with  repentance  as  it  is  presented  in 
the  Standards. 

1.  Repentance  is  a  saving  grace  wrought  in  the  heart  of 
the  sinner  by  the  word  and  Spirit  of  God.  The  Catechisms 
both  call  it  repentance  unto  life,  while  the  Confession  calls 
it  evangelical  rej  entance.  It  is  not  the  mere  natural  sorrow 
or  regret  for  sin  which  is  unto  death,  but  a  godly  sorrow 
which  is  unto  life.  The  root  idea  of  the  word  is  a  change  of 
mind  or  view,  in  regard,  specially,  to  the  matter  of  sin.  It 
implies  a  radical  change  of  heart  and  mind,  of  life  and  con- 
duct, in  regard  to  sin  and  its  deserts.  It  is  distinctly  set 
forth  in  the  Scriptures  as  the  work  of  the  Holy  Spirit.  It  is 
said  to  be  a  gift  of  God,  just  as  plainly  as  faith  is.  To  give 
repentance  unto  Israel  and  the  remission  of  sins  is  the 
frequent  language  of  the  word  of  God  upon  this  matter.  It 
is  clear  that  repentance  implies  that  the  heart  which  repents 
has  been  regenerated. 

2.  Repentance  implies  a  sight  and  sense  of  sin.  This  is 
the  language  of  the  Larger  Catechism  and  of  the  Confession, 
while  the  Shorter  Catechism  speaks  of  a  true  sense  of  sin. 
This  is  a  sense  and  sight  of  the  danger  of  sin,  and  of  the 
certainty  that  it  will  surely  be  treated  as  it  deserves.  To 
see  sin  in  its  relation  to  the  law  of  God,  which  is  perfect, 
and  in  the  light  of  his  holy  character;  and,  above  all,  to 
behold  sin  in  the  light  of  the  cross,  and  of  the  love  of  him 
who  suffered  thereon,  is  an  all-important  factor  in  repent- 


M 


230 


The  Presbyterian  Standards. 


ance.  To  be  convinced  of  the  danger  of  co^i tinning  in  sin  is 
another  element  in  true  repentance.  From  this  danger  re- 
pentance bids  the  sinner  flee  to  God  in  Christ. 

3.  Repentance  also  involves  a  sight  and  sense  of  the  filthi- 
ness  and  odiousness  of  sin.  This  sight  shows  sin  to  be 
utterly  contrary  to  the  holy  nature  and  righteous  law  of  God. 
Sin  is  seen  to  be  moral  depravity,  and  iitterly  abhorrent  to  a 
holy  God.  God  cannot  look  upon  sin  with  the  least  degree 
of  allowance,  and  in  true  repentance  we  are  led  to  look  upon 
it  in  the  same  way.  Sin  is  spiritual  leprosy  or  uncleanness, 
and  repentance  should  lead  us  to  regard  it  with  the  utmost 
abhorrence.  It  is  very  important  to  have  this  feeling  in 
regard  to  sin  in  order  to  true  repentance. 

4.  Again,  repentance  implies  an  apprehension  of  the  mercy 
of  God  in  Christ.  A  sense  of  danger  alone  will  only  alarm, 
and  not  lead  to  any  action,  unless  some  place  of  shelter 
from  the  danger  be  also  pointed  out.  A  mere  sense  of  the 
odiousness  of  sin  will  afford  no  relief,  but  rather  produce 
dismay,  unless  there  be  also  provided  some  remedy  from  this 
odious  thing,  sin.  The  gospel  message  presents  Christ  as 
the  refuge  from  the  danger,  and  his  blood  as  the  means  of 
cleansing  from  the  pollution.  When  this  message  is  brought 
home  to  the  heart  and  life,  the  sinner  turns  to  this  refuge, 
and  seeks  the  cleansing  of  the  blood.  This,  too,  is  an  element 
in  true  repentance  which  should  ever  have  due  importance 
given  to  it.  To  learn  that  God  is  merciful,  gracious,  long- 
suffering,  and  ready  to  forgive  all  who  come  to  him  by  his 
Son,  Jesus  Christ,  is  a  strong  motive  to  lead  the  sinner  to 
exercise  true  repentance  by  turning  from  sin  to  God  in  Christ. 

5.  Repentance  further  implies  true  penitence,  and  grief  for 
our  sins,  and  a  hatred  of  them.  The  Shorter  Catechism  says 
that  there  is  to  be  grief  and  hatred  of  our  sins  in  repentance, 
but  the  Larger  Catechism  and  the  Confession  use  the  word 
penitence,  which  is  an  exceedingly  good  term.  It  denotes 
the  inward  experience  of  the  heart  which  has  a  true  sense  of 


•4 


IS 

re- 

thi- 

be 

od. 

to  a 

gree 

pon 

ess, 

most 

g  in 


Faith  and  Eepentance. 


231 


k 


sin,  while  repentance  is  rather  the  outward  action  following 
that  inward  experience.  Penitence  is  the  humble,  broken 
heart  on  account  of  sin,  while  repentance  is  the  change  of 
mind  in  regard  to  sin.  The  grief  now  spoken  of  points  to 
the  true  sorrow  for  sin,  and  not  to  the  sorrow  of  the  world 
which  ^vorketh  death.  Moreover,  this  sorrow  does  net  exer- 
cise itself  so  much  with  the  consequences  of  sin,  as  with  the 
inherent  nature  of  sin,  as  an  offence  against  God,  whose  law 
is  just,  holy,  and  good.  The  hatred  here  spoken  of  indi- 
cates the  antagonism  to  sin  which  true  repentance  gene- 
rates. The  heart  being  renewed,  and  the  view  of  sin  having 
undergone  a  radical  change,  the  nature,  ap  renewed,  is 
opposed  to  sin;  and  the  affections,  which  used  ^o  go  out 
towards  it,  are  now  turned  away  from  it  with  hatred.  This 
hatred  is  essential  to  evangelical  repentance. 

6.  Once  more,  repentance  involves  turning  from  all  our 
sins  unto  God,  with  a  holy  purpose  and  an  honest  endeavor 
to  walk  worthy  of  God,  and  in  the  ways  of  his  command- 
ments. This  is  the  outward,  practical  side  of  repentance  which 
relates  to  our  conduct.  True  penitence  results  in  piety  of 
heart,  and  genuine  repentance  produces  reformation  in  life. 
Unless  our  sight  of  the  danger  of  sin,  and  our  sense  of  the 
ill-desert  of  sin,  result  in  our  actually  turning  away  from  it 
into  the  ways  of  a  new  obedience,  there  is  a  defect  some- 
where in  our  repentance,  and  we  have  good  reason  to  doubt 
its  reality.  There  must  be  full  purpose  of,  and  endeavor 
after,  new  obedience ;  and  if  this  exists  in  any  heart,  it  affords 
one  of  i;he  best  evidences  that  the  repentance  is  a  genuine 
one.  Thus  repentance,  if  it  is  bringing  forth  its  meet  fruits, 
results  in  real  reformation  of  life  and  conduct.  Even  though 
the  believer  fall  into  sin  he  will  rise  again,  repent  and  be 
forgiven.  Thus,  penitence  surely  paves  the  way  up  to  per- 
fection, and  repentance  leads  finally  to  complete  reformation. 

7,.  Yet  again,  repentance  is,  in  a  sense,  necessary  to  salva- 
tion.    True,  it  is  not  necessary  in  the  sense  that  faith  is 


232 


The  Presbyterian  Standards. 


necessary.  Still,  it  is  true  that  without  repentance  no  one 
can  be  saved.  Repentance,  of  course,  is  not  iu  any  way  to 
be  trusted  in  as  a  satisfaction  for  sin,  nor  is  it  'v.  any  sense 
to  be  regarded  as  the  cause  of  the  pardon  of  sin.  All  ^^^his 
is  due  to  the  free  grace  of  God  in  Christ,  yet  repentance  is 
indirectly  the  condition  on  our  part  for  the  exercise  of  the 
divine  clemency  in  the  pardon  of  our  sins.  Hence,  repent- 
ance is  necessary  for  salvation,  in  the  sense  that  no  one  can 
expect  pardon  without  repentance. 

Then,  too,  this  repentance  relates  to  all  sins,  small  and 
great,  as  they  are  sometimes  called.  There  is  no  sin  so 
small  that  it  does  not  deserve  condemnation,  hence  if  we  are 
to  escape  we  must  repent  and  obtain  forgiveness.  Then,  on 
the  other  hand,  the  Confession  happily  assures  us  that  there 
is  no  sin  so  great  that  it  can  bring  damnation  upon  those 
who  truly  repent  and  turn  to  God  in  Christ  for  pardon.  The 
Confession  further  adds,  that  men  should  not  be  content 
with  a  general  repentance,  but  it  is  every  man's  duty  to 
repent  of  his  particular  sins,  particularly.  This  is  a  very 
valuable  practical  suggestion.  Men  are  apt  to  be  content, 
both  in  their  public  prayers  and  in  their  private  devotions, 
with  a  very  general  repentance  and  confession,  which  may 
not  mean  very  much.  Our  sins  should  be  set  in  order  before 
us,  and  then  laid  before  God  in  sincere  confession,  praying 
that  they  may  be  forgiven,  every  one. 

8.  Finally,  repentance  is  to  be  followed  by  confession,  and, 
in  certain  cases,  by  reconciliation  with  our  neighbor.  Every 
man  who  repents  of  his  sins  and  turns  to  God  for  pardon 
must  make  a  personal  confession  of  his  sins  to  God,  and 
then  pray  sincerely  for  the  divine  forgiveness.  Then,  if  his 
repentance  be  true,  and  he  foisake  his  sins,  he  shall  find 
mercy  at  the  hands  of  God  and  be  freely  forgiven.  This 
matter  of  confession  completes  repentance,  and  if  it  be  want- 
ing no  one  can  expect  pardon  or  peace. 

Further,  in  certain  cases  where  a  man  by  his  sins  has 


]■ 


Faith  and  Bepentance. 


233 


scandalized  his  brother  or  the  church  of  Christ,  the  Coufes- 
In  says  that  he  ought  to  be  wiUing,  by  a  p.-ivate  or  pablic 
ronfeslon  -><!  sorrot  for  his  sin,  to  declare  his  repen  ance 
rthose  who  are  offended.     It  is  their  duty  in  turn  to  be 
loncUed  to  him.  and  in  love  to  receive  and  restore  him. 
Care  must  be  taken  here  to  give  no  favor  to  theBom:sh  doc- 
SneTpenance,  according  to  which  the  church  forgives 
sins  and?t  is  eve^  to  be  kept  in  mind  that  no  man,  not  even 
reChom  we  may  have  injured  or  offended,  can  pardon  o„ 
sins  in  the  case.    Man  may  forgive  the  mjunes  done  to  h« 
fellowman,  but  God  alone  can  pardon  his  sins.     Sin  has 
thus  i^  some  cases,  a  twofold  bearing.    It  may  be  a  sm 
taLt  God  and  an  injury  to  our  neighbor.    Our  neighbor 
ly  forgive  the  injury,  but  God  alone,  and  he  only  for 
rbrist's  sake,  can  pardon  our  sin  in  the  case. 
"'t^L  c'ietes'the  exposition  of  faith  and  repen  anc. 
The  next  chapter  will  deal  with  some  additional  topics  m 
reUgrous  experience,  especially  good  works,  perseverance, 
and  assurance. 


'"■; 


i  'iff a 

m 


M 


, 


CHAPTER  XIX. 

GOOD   WORKS;  PERSEVERANCE;   ASSURANCE. 

SiiOKTKR  C*  VECHI8M,  30;  Lakoer  Catkohism,  78-81;   Confession  of 
Faith,  XVI.,  XVII.,  XVIII. 

THREE  important  topics  are  now  reached.  In  regard  to 
them  the  Shorter  Catechism  says  little  directly,  though 
it  implies  a  good  deal  indirectly,  while  the  Larger  Catechism 
has  not  a  little  to  say  about  perseverance  and  assurance,  bat 
has  no  distinct  treatment  of  good  works.  It  is  the  Confes- 
sion alone  which  deals  at  length  with  good  works,  and  it  has 
a  chapter  of  some  length  upon  each  of  the  topics  at  the  head 
of  this  chapter.  The  Confession,  therefore,  must  now  be 
our  chief  guide  in  this  exposition. 

I.  Good  Works  is  the  First  Topic  to  he  Considered. 

Strictly  speaking,  good  works  are  the  outward  result  of 
sanctification  which  appears  in  the  conduct  of  life.  They 
imply  effectual  calling,  justification,  and  adoption  on  the 
divine  side,  and  faith  and  repentance  on  the  human  side. 
An  attempt  will  now  be  made  to  sum  up  what  the  Confes- 
sion has  to  say  upon  this  great  subject,  which  has  caused  so 
much  controversy  among  theologians. 

1.  Good  works  are  those  only  which  are  done  according 
to  the  rule  of  God's  Holy  Word.  The  Scriptures,  as  we  have 
seen,  are  the  only  rule  to  direct  us  how  we  may  glorify  God. 
These  Scriptures  are  the  norm  of  the  life  of  the  believer ;  and, 
hence,  they  are  also  the  rule  for  the  good  works  which  he  is 
to  do.  Only  those  things  which  God  has  commanded  are  of 
the  nature  of  good  works.  Mere  human  devices  framed  out 
of  blind  zeal,  no  matter  how  much  pretence  of  good  inten- 
tion they  may  exhibit,  cannot  be  good  works,  inasmuch  as 
they  have  no  warrant  in  the  word  of  God.  This  strikes  at 
the  root  of  many  things  which  have  been  done  in  the  name 

284 


Good  Works;  Perseverance;  Assurance. 


235 


of  religion,  and  for  which  holy  Scripture  gives  no  warrant 
whatever.  Religious  persecution  illustrates  this  point  in 
several  ways. 

2.  Good  works  are  at  once  the  fruits  and  the  evidences  of 
a  true  and  lively  faith.  Where  there  is  such  faith  there  is 
peace  with  God,  and  a  filial  spirit  towards  him,  on  the  one 
hand;  and  on  the  other,  union  with  Christ,  and  the  renewal 
of  the  heart.  Out  of  this  renewed  heart  faith,  the  inner 
principle  of  good  works,  comes.  Hence,  good  works  are 
done  only  by  a  regenerate  heart,  and  they  are  the  fruits  of 
the  faith  of  such  a  heart.  This  indicates  one  of  the  radical 
differences  between  the  truthfulness  and  honesty  of  a  re- 
generate and  of  an  unregenerate  heart.  Thus  good  works 
become  the  practical  evidences  of  regeneration,  and  of  a  true 
and  lively  faith.  We  thus  show  our  faith  by  our  works,  and 
prove  that  our  faith  is  not  a  dead  faith.  A  faith  that  is  alone 
is  dead,  but  faith  followed  by  good  works  thereby  evinces  its 
vitality. 

3.  Further,  good  works  exhibit  some  important  results  in 
heart  and  life.  By  means  thereof  believers  manifest  their 
thankfulness  to  God  for  all  his  benefits,  and  especially  for 
the  riches  of  his  grace  toward  them  in  Jesus  Christ.  Then, 
good  works  serve  to  strengthen  the  assurance  of  believers 
that  they  are  really  God's  children.  Having  the  fruits  of 
the  Spirit  apparent  in  heart  and  life,  they  properly  conclude 
that  God's  renewing  and  sanctifying  grace  is  working  in 
their  hearts,  and  then  their  hearts  assure  them  before  God. 
Then,  too,  by  means  of  good  works  believers  edify  their 
brethren,  and  so  become  helpers  of  their  faith.  By  bring- 
ing forth  good  works  in  daily  life,  others  seeing  our  good 
works  are  led  to  glorify  our  Father  in  heaven.  And,  further, 
by  good  works  believers  adorn  the  profession  of  the  gospel 
which  they  make,  and  exhibit  the  beauty  and  excellency  of 
the  Christian  life  and  conversation.  In  like  manner,  good 
works  stop  the  mouths  of  adversaries  who  speak  against  the 


236 


The  Presbyterian  Standards. 


1 

1 

i' 

1  ' 

.■t 

•!l 

religion  of  Christ.  By  this  means  believers  may  commend 
the  faith  of  Jesus  to  a  wicked  and  gainsaying  world,  and 
supply  the  very  strongest  evidence  for  the  truth  and  power 
of  Christianity.  To  crown  all,  good  works  minister  to  the 
glory  of  God.  This  is  the  very  highest  result  in  the  case. 
Since  believers  are  created  anew  in  Jesus  Christ  unto  good 
works,  when  they  exhibit  good  works,  these  glorify  their 
true  author.  Believers  are  thus  the  workmanship  of  God, 
and  having  their  fruit  unto  holiness  and  the  end  eternal  life, 
the  good  works  which  they  are  enabled  to  do  redound  to  the 
glory  of  him  whose  workmanship  in  holiness  they  are. 

4.  In  regard  to  the  source  of  the  ability  to  do  good  works, 
the  Confession  plainly  teaches  that  it  is  not  of  the  believer's 
own  ability,  but  wholly  from  the  Spirit  of  Christ  that  they  are 
enabled  to  do  good  works.  In  order  to  do  good  works,  the 
grace  already  received  and  improved  is  not  sufficient,  but 
there  is  ever  needed  an  actual  influence  of  the  Holy  Spirit  to 
work  in  us  both  to  will  and  to  do  of  his  good  pleasure.  The 
believer  never  reaches  a  stage  in  the  spiritual  life  wherein 
of  his  own  ability  he  can  bring  forth  truly  good  works.  In 
every  case  good  works  have  behind  them  the  sanctifying 
Spirit  of  God.  Then,  on  the  side  of  the  believer,  the  Confes- 
sion points  out,  with  wonderful  care  and  caution,  that  he 
must  be  in  earnest  about  the  matter,  and  not  indolent  nor 
negligent  in  seeking  to  bring  forth  good  works.  Much  less 
are  believers  to  sit  still  under  the  feeling  that  they  are  not 
bound  to  perform  any  duty,  unless  upon  a  special  motion  of 
the  Spirit.  They  are  to  be  ever  diligent  in  stirring  up  the 
grace  of  God  that  is  in  them.  While  God  is  working  in  them 
both  to  will  and  to  do  of  his  good  pleasure,  they  are  to  be 
diligent  in  working  out  their  own  salvation  with  fear  and 
trembling.  Thus,  the  Spirit's  grace  and  the  believer's  dili- 
gence produce  good  works. 

6.  A  brief  paragraph  in  the  Confession  is  directed  against 
the  Romish  doctrine  of  works  of  supererogation.     The  truth 


Good  Works  ;  Perseverance  ;  Assurance. 


237 


id 
id 
rer 

10 

ie. 
)d 
)ir 
>cl, 
|fe, 
;he 


here  is  stated  in  a  twofold  way.  Mrst,  They  who  attain  to 
the  highest  possible  excellence  in  good  works  in  this  life 
cannot  possibly  do  more  than  God  requires  of  them,  or 
supererogate  a  single  element  of  good  works.  The  standard 
of  God's  absolutely  perfect  moral  law  has  not  been  in  any 
way  lowered,  or  abrogated,  as  the  rule  for  the  believer's  con- 
duct, so  that,  even  when  he  has  obeyed  perfectly,  he  has  but 
done  his  duty ;  and  it  is  never  in  his  power  to  do  more  than 
his  duty  in  the  case.  On  the  other  hand,  instead  of  going 
beyond  what  is  required  by  the  perfect  law  of  God,  believers 
constantly  come  short  of  much  that  they  are  in  duty  bound 
to  do.  The  remnant  of  indwelling  sin  always  brings  this  sad 
contingency  upon  them;  and,  when  they  have  done  their 
best,  they  are  unprofitable  servants,  and  imperfect  in  their 
good  works. 

6.  In  another  aspect  the  Confession  guards  its  doctrine 
against  a  serious  Arminian  error.  Good  works,  even  our 
very  best  good  works,  cannot  merit  the  pardon  of  our  sins,  or 
obtain  eternal  life  for  us  at  the  hands  of  God.  Good  works 
are  possible  only  after  our  sins  have  been  pardoned  in  justi- 
fication, and  the  title  to  eternal  life  has  been  thereby  secured ; 
hence,  these  good  works  cannot  possibly  be  the  ground  of 
pardon,  acceptance  and  the  title  to  reward.  In  addition,  the 
Confession  says  that,  by  reason  of  the  great  disproportion 
there  is  between  them  and  the  glory  to  come,  and  on  account 
of  the  infinite  distance  there  is  between  us  and  God,  and 
owing  to  the  fact  that  by  our  own  works  we  cannot  in  any 
way  profit  him  nor  satisfy  for  our  former  sin,  good  works 
done  by  us  cannot  possibly  merit  the  pardon  of  our  sins,  or 
procure  for  us  the  title  to  eternal  life.  And,  finally,  the  con- 
sideration is  urged,  that  so  far  as  our  works  are  good  they 
proc'jd  from  the  Spirit  of  God,  and  so  far  as  they  are 
wrought  by  us  they  are  defiled  and  mixed  with  so  much 
weakness  and  imperfection  that  they  cannot  endure  the 
severity  of  God's  judgment.     Owing,  therefore,  to  the  mixed 


-WBrwHWcttsfw 


238 


The  Presbyterian  Standards. 


.|.mI 


If^   ' 


and  defective  nature  of  oiir  good  works  they  cannot  possibly 
be  the  ground  of  merit  before  God. 

7.  From  another  point  of  view  good  works  are,  neverthe- 
less, acceptable  to  God.  Since  the  persons  of  believers  are 
accepted  through  Jesus  Christ,  their  good  works  are  also 
accepted  in  him,  who  is  the  ground  of  all  merit  for  pardon 
and  acceptance.  These  good  works  are  accepted  in  Christ, 
nc^  as  though  they  were  in  this  life  unblamable  and  unre- 
j  ible  in  God's  sight,  but  because  God,  looking  upon 
bto.  /ers  in  his  Son,  is  pleased  to  accept  and  reward  that 
which  is  sincere,  although  marked  by  many  weaknesses  and 
imperfections.  Here,  again,  is  seen  the  well-balanced  state- 
ment of  the  Standards.  Good  works  are  not  acceptable  in 
the  sense  that  they  are  the  ground  of  merit  for  our  pardon 
and  acceptance,  but  in  the  sense  that  believers,  being  accepted 
as  to  their  persons  in  Christ,  their  good  works  are  also  ac- 
ceptable in  and  through  him. 

8.  A  statement  regarding  the  works  of  unregenerate  men 
concludes  the  chapter.  These  works,  for  the  matter  of  them, 
may  be  things  which  God  commands,  and  of  good  use  both 
to  themselves  and  others,  as,  for  example,  truth,  honesty 
and  charity ;  but  since  they  do  not  proceed  from  a  heart  puri- 
fied by  faith,  that  is,  from  a  regenerate  heart,  nor  are  done 
in  a  right  manner  according  to  the  word  of  God,  the  only 
rule,  nor  directed  to  a  proper  end,  nor  prompted  by  a  right 
motive  in  the  glory  of  God,  they  are  sinful  and  cannoc  please 
God,  or  make  a  man  meet  to  receive  grace  from  God. 
Such  works,  not  done  by  a  renewed  heart,  nor  according  to 
a  right  rule,  nor  from  a  proper  motive,  are  not  pleasing  to 
God,  even  if  the  subject-matter  of  them  be  that  which  is  in 
itself  right.  With  great  propriety  it  is  added,  that  to  neglect 
good  works  is  more  sinful  and  displeasing  to  God.  This 
simply  means,  that  while  the  honesty  and  charity  of  merely 
moral  men  cannot  commend  them  to  God's  favor  or  accept- 
ance apart  from  Christ,  still  the  thief  and  the  miser  are  more 


Good  Works;  Perseverance;  Assurance. 


239 


>iy 


displeasing  in  his  sight.  The  propriety  of  this  statement  is 
evident. 

II.  The  Perseiferance  of  the  Saints  is  Next  Explained. 

Concerning  this  important  topic,  information  is  given  in 
several  questions  in  the  Larger  Catechism,  in  a  single  clause 
in  the  Shorter,  and  in  a  chapter  of  some  length  in  the  Con- 
fession. It  may  be  remarked  in  passing  that  this  is  what  is 
known  as  the  last  of  the  five  points  of  Calvinism.  The  term 
preservation  merely  means  keeping,  as  the  text,  "kept  by  the 
power  of  God  through  faith  unto  salvation,"  implies.  The 
term  preservation  is  one  which  would,  in  some  respects, 
more  accurately  express  the  truth  here.  Believers  persevere 
because  they  are  preserved ;  they  follow  because  they  are  led 
by  grace  divine.  What  the  Standards  teach  upon  this  sub- 
ject may  be  summed  up  under  three  or  four  heads. 

1.  It  is  distinctly  taught  that  those  whom  God  has  ac- 
cepted in  Christ,  and  who  are  eflfectually  called  by  his  Spirit, 
can  neither  totally  nor  finally  fall  away  from  the  state  of  grace, 
but  shall  certainly  persevere  unto  the  end  and  be  eternally 
saved.  This  signifies  that  all  the  elect,  being  called,  justified, 
adopted,  and  sanctified,  shall  persevere  and  attain  unto  sal- 
vation. They  cannot  at  any  time  totally  fall  away  from 
their  state  of  grace,  so  as  to  lose  their  standing  in  Christ  as 
accepted  before  God ;  nor  can  they  finally  fall  away  from 
their  gracious  state,  so  that  they  cannot  be  restored,  and  at 
last  perish.  Then,  positively,  the  doctrine  is  that  believers 
shall  certainly  persevere  in  grace  and  good  works  to  the  end, 
and  be  surely  saved  at  last.  All  the  means  to  this  end,  as  well 
as  the  end  itself,  are  provided  for  in  the  purpose  or  plan 
of  God's  grace. 

2.  The  grounds  or  reasons  for  this  perseverance  are  stated 
with  care  in  the  Confession.  Negatively,  the  perseverance 
of  the  saints  does  not  depend  upon  their  own  free  will.  It 
is  not  the  strength  of  their  own  purpose,  resolution,  or  effort 
which  produces  their  perseverance.     Positively,  it  depends 


III 


240 


The  Presbyterian  Standards. 


■\ 

• 

t 

i 

^  1: 

i 

1 

/ ' 

1 

upon  a  series  of  divine  facts,  which  lay  a  sure  foundation  for 
perseverance. 

J^irsi,  There  is  the  immutability  of  the  decree  of  election, 
which  flows  from  the  free  and  unchangeable  love  of  God. 
God's  loving  purpose  cannot  fail.  His  eternal  gracious  plan 
shall  be  accomplished.  Christ,  having  loved  his  own 
which  were  in  the  world,  loved  them  unto  the  end.  Hence, 
as  God's  plans  and  purposes  are  all  immutable,  so  his 
purpose  to  save  his  people  secures  their  perseverance  to 
the  end. 

Secondly,  The  efficacy  of  the  merit  and  intercession  of 
Jesus  Christ  secures  the  perseverance  of  all  those  who  believe 
in  him.  It  is  through  the  merit  of  his  all-sufficient  sacrifiice 
that  they  are  pardoned  and  accepted.  This  basis  can  never 
change  nor  fail;  and  the  intercession  of  Christ  is  constantly 
available  on  their  behalf,  and  this  secures  all  those  spiritual 
agencies  of  wisdom,  grace,  and  strength,  through  the  ministry 
of  the  Spirit,  which  assures  the  perseverance  of  believers  to 
the  very  end.  As  Christ  and  his  merit  are  always  accept- 
able to  God,  so  all  those  who  are  in  Christ  are  accepted  in 
him. 

ITiirdly,  The  indwelling  of  the  Spirit  of  God  secures  the 
same  end.  The  Spirit  is  bestowed  on  the  ground  of  the 
meritorious  advocacy  of  Christ,  and  the  Spirit  in  the  heart 
subdues  and  preserves  it,  by  the  incorruptible  seed,  the 
living  word  of  God,  unto  life  everlasting. 

Fourthly,  The  nature  of  the  covenant  of  grace  is  also  such 
that  all  whom  it  embraces  shall  not  fail  to  receive  its  full 
benefits.  Christ,  having  made  good  the  c  jnditions  of  that 
covenant  as  its  mediator,  all  that  the  Father  gave  to  him  in 
covenant  shall  receive  the  benefits  which  he  has  procured 
for  them,  and  not  one  of  them  shall  fail  of  attaining  unto 
eternal  life  and  glory.  Upon  these  four  foundation-ston'is 
the  preservation  of  the  saints  rests,  and  their  perseverance  is 
thereby  assured. 


Good  "Works  ;  Perseverance  ;  Assurance. 


241 


tion  for 

jlection, 
of  God. 
)us  plan 
is  own 
Hence, 
BO  his 
ranee  to 

ssion  of 

0  believe 
sacrifice 

lan  never 
onstantly 
spiritual 
ministry 
lievers  to 
s  accept- 
icepted  in 

jcures  the 
Qd  of  the 
the  heart 
seed,  the 

also  such 
ve  its  full 
ns  of  that 

1  to  him  in 
1  procured 
ining  unto 
iion-stonss 
)verance  is 


l| 


I 


3.  Still,  believers  may  backslide  for  a  time.  This  fact  is 
clearly  taught  in  the  Confession  and  the  Larger  Catechism. 
The  latter  speaks  of  the  imperfection  of  sanctification  in 
believers,  and  of  their  falling  into  many  sins,  from  which, 
however,  they  are  recovered.  But  the  Confession  speaks 
more  distinctly  upon  this  subject.  It  says,  in  substance, 
that  owing  to  the  temptations  of  Satan  and  the  allurements 
of  the  world,  the  prevalency  of  the  corruption  remaining  in 
them,  and  the  neglect  of  the  means  appointed  for  their  pre- 
servation, they  may  fall  into  grievous  sins,  and  may  continue 
for  a  time  therein.  This  teaching  of  Scripture  and  fact  of 
experience  is  not  to  be  regarded  as  falling  from  the  gracious 
state,  but  it  is  backsliding  for  a  time  into  sin.  The  result  of 
this  falling  into  sin  for  a  time  is  that  believers  incur  the  dis- 
pleasure of  God,  and  grieve  his  Holy  Spirit.  Further,  they 
may  be  deprived  of  some  measure  of  their  graces  and  com- 
forts under  the  fatherly  discipline  of  God.  Their  hearts 
may  be  hardened  and  their  consciences  wounded,  so  that  for 
a  time  they  may  seem  to  have  lost  all  grace  and  hope  of 
salvation.  They  may  even  hurt  and  scandalize  others,  and 
bring  temporal  judgments  upon  themselves.  But  from  all 
these  things  they  will  eventually  be  recovered,  if  they  be 
true  believers  in  the  Lord  Jesus  Christ,  for  he  will  bring 
them  off  more  than  conquerors  in  the  end.  Believers  are, 
therefore,  secure,  and  their  perseverance  is  assured,  because 
they  are  kept  by  the  power  of  God  through  faith  unto  salva- 
tion, ready  to  be  revealed  at  the  last  day. 

III.  The  Assurance  of  Grace  and  Salvation  is  the  Last  Topic 
.for  this  Chapter. 

Its  basis  is  found  chiefly  in  the  Larger  Catechism  and  the 
Confession.     The  latter  has  a  long  chapter  upon  asr^urance. 

1.  This  chapter  opens  by  admitting  that  hypocrites  and  other 

unregenerate  men  may  vainly  deceive  themselves  with  false 

hopes  and  carnal  presumptions  of  being  in  the  favor  of  God, 

and  in  the  estate  of  salvation,  which  hopes  shall  perish ;  yet 

16 


!  I 


•  !    £ 

P4: 


m 


242 


The  Presbyterian  Standards. 


such  as  truly  believe  in  tlie  Lord  Jesus,  and  live  in  sincerity, 
endeavoring  to  walk  in  all  good  conscience  before  him,  may 
in  this  life  be  certainly  assured  that  they  are  in  a  state  of 
grace,  and  may  rejoice  in  the  glory  of  God,  which  hope  shall 
never  make  them  ashamed.  The  Larger  Catechism  states 
the  same  thing  in  a  somewhat  different  way.  Such  as  truly 
believe  in  Christ,  and  endeavor  to  walk  in  all  good  conscience 
before  him,  may,  without  extraordinary  revelation,  but  by 
faith  grounded  upon  the  truth  of  God's  promises,  and  by  the 
Spirit  enabling  them  to  discern  in  themselves  those  graces  to 
which  the  promises  of  life  are  made,  and  bearing  witness 
with  their  spirits  that  they  are  the  children  of  God,  be  in- 
fallibly assured  that  they  are  in  a  state  of  grace,  and  that 
they  shall  persevere  therein  unto  salvation.  The  doctrine 
here  clearly  taught  is  that  the  assurance  of  grace  and  salva- 
tion is  the  privilege  of  believers,  and  that  it  is  theirs  to  seek 
to  rejoice  in  this  high  honor  and  happy  privilege.  It  is 
a  common  blessing  to  which  all  believers  may  look  and 
in  which  they  may  rejoice. 

2.  The  grounds  of  this  assurance  are  also  set  down  in 
order,  showing  that  it  is  not  a  bare  conjecture,  nor  a  proba- 
ble persuasion  grounded  upon  a  fallible  hope,  but  an  infalli- 
ble assurance  of  faith  resting  upon  good  grounds.  It  is, 
therefore,  no  mere  perchance,  but  a  well-grounded  convic- 
tion or  persuasion.  The  main  grounds  for  it  are  mentioned 
as  follows :  First,  The  divine  truth  of  the  promises  of  sal- 
vation upon  certain  conditions  which  have  been  embraced. 
Secondly,  The  inward  evidence  of  the  possession  of  those 
graces  to  which  these  promises  are  made.  Thirdly,  The 
testimony  of  the  Spirit  of  adoption,  witnessing  with  our 
spirits  that  we  are  the  children  of  God.  JbourtKly,  The 
Spirit  dwelling  in  believers  is  the  earnest  of  their  inheri- 
tance, and  by  means  of  his  work  they  are  sealed  unto  the 
day  of  redemption.  He  that  has  begun  the  good  work  in 
them  will  carry  it  on  till  the  day  of  Christ   Jesus.      These 


Good  Works;  Perseverance;  Assurance. 


243 


3erity, 
I,  may 
Date  of 
e  shall 

states 
3  truly 
science 
but  by 

by  the 
•aces  to 
witness 
,  be  in- 
nd  that 
ioctrine 
1  salva- 
;  to  seek 
(.      It  is 
ook  and 

down  in 
a  proba- 
n  infalli- 
It  is, 
I  convic- 
lentioned 
s  of  sal- 
mbraced. 

of  those 
'dly,  The 
with  our 
my,  The 
lir  inheri- 

unto  the 

work  in 

B.     These 


grounds  are  all  alike  divine  and  gracious.  They  do  not  con- 
sist in  our  own  feelings,  which  ebb  and  flow  like  the  restless 
tide  of  the  ocean,  but  they  rest  on  divine  promises,  on  the 
graces  produced  by  the  Spirit,  and  the  witness  of  the  Spirit 
himself.  This  constitutes  a  sure  basis  for  assurance  of  a  very 
definite  kind. 

3.  But  this  infallible  assurance  of  grace  and  salvation  is 
not  of  the  essence  of  faith.  This  simply  means  that  there 
may  be  true  faith  without  this  assurance,  and  a  true  believer 
may  wait  long  and  contend  with  many  difficulties  before  he 
is  made  partaker  of  it,  yet  being  enabled  by  the  Spirit  to 
know  the  things  which  are  freely  given  him  of  God,  he  may, 
without  extraordinary  revelation,  in  the  right  use  of  ordinary 
means,  attain  unto  full  assurance  of  grace  and  salvation. 
Hence,  it  is  the  duty  of  every  believer  to  give  all  diligence  to 
make  his  calling  and  election  sure.  Again,  to  guard  against 
looseness  in  liVing,  which  some  may  suppose  that  this  doc- 
trine of  assurance  genders,  the  Confession  says  that  this 
assurance  enlarges  the  heart  of  the  believer  in  peace  and 
joy  in  the  Holy  Ghost,  in  love  and  thankfulness  to  God,  and 
in  strength  and  cheerfulness  in  the  duties  of  obedience. 
These,  we  are  rightly  advised,  are  the  proper  fruits  of 
assurance,  and  that  they  tend  to  holiness  and  not  to  laxity 
of  Hfe. 

4.  The  last  point  noted  in  the  Standards  is,  that  believers 
may  at  times  have  this  assurance  shaken,  diminished,  or  in- 
termitted. They  may  not  always  have  it.  They  may  even 
lose  it,  and  yet  not  lose  their  salvation.  NegUgence,  some 
special  sin,  some  sudden  temptation,  the  withdrawing  of  the 
light  of  God's  face  so  that  they  walk  in  darkness,  may  aflfect 
for  a  season  the  believer's  assurance.  Still,  believers  never 
become  utterly  destitute  of  the  seed  of  God  in  their  souls,  of 
the  life  of  faith,  of  the  love  of  Christ  and  of  the  brethren, 
and  of  the  sincerity  of  heart  and  conscience  of  duty,  out  of 
which,  by  the  operation  of  the  Spirit,  their  assurance  may  in 


I 


1 


244 


The  Presbyterian  Standards. 


due  time  be  revived,  and  by  which  in  the  meantime  they  are 
supported  from  utter  despair. 

It  is  added,  in  conclusion,  upon  this  topic  of  assurance, 
that  the  Standards  have  been  allowed  to  speak  almost 
entirely  for  themselves.  Only  here  and  there  has  any  addi- 
tional comment  or  exposition  been  made.  That  this  is  wise 
all  will  agree. 


H- 


II 


III 


■\A 


jr  are 

ance, 
Imost 
addi- 
j  vnse 


CHAPTER  XX. 

THE  LAW  OF  GOD,  AND  CnUTSTIAN  LTBEIiTY. 

Bhortkr  Catechism,  39-42  and  83,  83;  Lakgkk  Catechism,  91-98; 
Confession  of  Faith,  XIX.,  XX. 

A  GREAT  theme,  which  is  viewed  in  various  aspects  and 
treated  of  in  several  connections  in  the  Standards,  is 
now  reached.  With  some  care  an  attempt  will  be  made  to 
bring  the  whole  together,  so  as  to  reduce  the  various  teach- 
ings to  harmony  as  far  as  possible.  The  Catechisms  have 
really  nothing  to  say  about  Christian  liberty,  but  so  far  as 
the  law  of  God  is  concerned  they  contain  very  full  exposi- 
tions, especially  in  regard  to  the  summary  of  the  law  found 
in  the  ten  commandments.  Indeed,  the  very  complete  expo- 
sition of  the  decalogue  given  in  the  Catechisms  forms  a  real 
difficuly  for  a  discussion  like  this,  which  can  scarcely,  with- 
out undue  expansion,  follow  out  all  the  particulars  stated  in 
the  Catechisms.  In  this  chapter  the  teaching  of  the  Con- 
fession, which  is  full  and  definite  upon  the  law  of  God,  and 
of  those  passages  in  the  Catechisms  which  bear  directly  upon 
the  nature  and  use  of  the  divine  law,  will  be  explained. 
Then,  the  fuller  discussion  of  the  law  of  God  as  the  rule  of 
the  believer's  conduct,  and  hence  as  the  basis  of  Christian 
ethics,  will  be  taken  up  under  the  discussion  of  the  means  of 
grace.  This  mode  of  procedure  may  relieve  the  subject  of 
some  of  its  difficulties,  and  make  it  possible  to  exhibit  the 
twofold  aspect  of  the  law  of  God  set  forth  in  the  Standards. 
The  one  of  these  relates  to  the  law  of  God  in  connection  with 
divine  moral  government,  and  the  other  refers  to  the  same 
law  viewed  as  the  rule  of  duty  for  the  Christian  man.  Then 
the  remainder  of  the  chapter  will  give  a  concise  statement  of 
what  the  Confession  has  to  say  about  the  liberty  which  the 
Christian  enjoys,  and  in  regard  to  the  liberiy  of  conscience 

345 


246 


The  Presbyterian  Standards. 


:;i 


which  he  possesses.  This  last  is  a  subject  of  vast  practical 
moment  against  Romanism  and  antinomianism. 

I.   The  Law  of  God  is  the  First  Question. 

1.  The  expression,  law  of  God,  itself  needs  some  explana- 
tion, for  it  is  used  in  a  variety  of  senses.  In  general,  the 
divine  laws  are  either  moral  or  positive  in  their  nature. 
Those  which  are  moral  in  their  nature  are  founded  upon 
eternal  and  immutable  facts  or  relations.  Here,  again,  there 
are  two  classes  of  moral  laws.  The  one  class  is  founded 
upon  the  divine  nature  viewed  as  morally  perfect,  and  the 
other  upon  the  fixed  moral  relations  which  subsist  among 
men.  To  love  and  obey  God  is  an  example  of  the  first  class, 
and  '.o  refrain  from  stealing  illustrates  the  second.  The  first 
class  is  absolutely  immutable,  and  cannot  be  repealed  even 
by  God  himself;  the  second  class  is  of  universal  obliga- 
tion, so  long  as  the  present  relations  subsist  among  men. 
Those  which  are  positive  in  their  nature  obtain  their  au- 
thority, and  find  their  obligation  in  the  positive  command  of 
God.  These  may  be  of  temporary  obligation  and  intended 
to  serve  some  special  purpose.  Many  of  the  civil  and  judi- 
cial, and  most  of  the  ceremonial  laws,  of  the  Mosaic  system 
illustrate  this  class  of  divine  laws.  But  even  here  the  moral 
and  the  positive  are  often  so  mixed  that  it  is  not  easy  to 
separate  the  two  elements.  Perhaps  the  best  illustration  of 
this  class  of  laws  is  to  be  found  in  the  prohibition  given  to 
our  first  parents  not  to  eat  of  the  fruit  of  the  tree  of  the 
knowledge  of  good  and  evil. 

From  the  fact  of  moral  law,  either  as  founded  in  the  divine 
nature,  or  upon  the  moral  relations  existing  among  men,  it 
may  be  justly  assumed  that  God  has  established  a  moral 
government  which  extends  over  all  moral  beings.  From  the 
same  fact  it  may  be  further  assumed  that  man  has,  by  virtue 
of  his  creatit  -  a,  a  moral  nature,  and  is  thus  fitted  to  become 
the  subject  of  moral  government.  With  this  moral  nature, 
man,  as  a  subject  of  the  divine  moral  government,  is  under 


The  Law  of  God,  and  Christian  Liberty. 


247 


law  to  God,  and  is  bound  to  render  perfect  obedience  to  the 
law  under  which  he  is  placed,  and  which  is  also  written  upon 
his  nature.  If  he  obeys  he  will  be  rewarded,  but  if  he  dis- 
obeys he  surely  incurs  penalty.  It  is  the  law  of  God  as 
moral  which  is  now  prominently  in  view  in  this  discussion, 
and  the  profound  teaching  of  the  Standards  upon  this  sub- 
ject deserves  the  most  careful  study. 

2.  Man's  relation  to  the  moral  law  and  government  of  God 
is  set  forth  in  several  aspects  in  the  Standards,  especially  in 
the  Confession.  A  paragraph  is  now  devoted  to  the  explana- 
tion of  these  different  aspects. 

(a.)  The  first  view  of  this  law  and  of  man's  relation  to  it 
appears  in  his  original  state  prior  to,  and  irrespective  of,  the 
covenant  of  works,  as  explained  in  a  previous  chapter.  Ac- 
cording to  this  view,  each  man  as  a  moral  agent  would  sus- 
tain direct  moral  relations  to  God,  and  would  have  to  stand 
or  fall  for  himself,  and  an  obedience  which  was  personal, 
entire,  exact,  and  perpetual  would  be  required  of  each.  This 
is,  of  course,  largely  an  ideal  state  for  man,  for  only  Adam, 
and  he  for  a  very  short  time,  ever  stood  in  this  relation. 
The  angels,  as  moral  agents  under  moral  government,  best 
illustrate  this  relation.  From  their  case  we  can  reason  by 
analogy  to  that  of  man,  apart  from  the  covenant  relation, 
and  under  pure  natural  moral  government.  This  funda- 
mental relation  the  Standards  assume  rather  than  fully 
expound,  so  that  nothing  further  need  be  said  about  it 
now. 

(h.)  The  second  aspect  of  the  law  of  God  and  of  man's  rela- 
tion to  it  is  represented  by  the  case  of  Adam  in  what  may 
be  called  his  covenant  relation.  This  has  already  been  ex- 
plained at  length,  and  need  not  be  enlarged  upon  at  this 
point.  The  Confession  says  that  God  gave  Adam  a  law,  as 
a  covenant  of  works,  by  which  he  bound  him  and  all  his  pos- 
terity to  personal,  entire,  exact,  and  perpetual  obedience. 
This  is  the  covenant  or  federal  form  of  the  law  of  God,  and 


I 


li 


;.! 

1 

1 

1 

( 
! 

i 

( 

■                                                  I 
1                                                  1 

1 

1 

248 


The  Presbytertan  Standards. 


under  it  the  representative  status  of  Adam  is  assumed  in  its 
broadest  outlines,  as  requiring  perfect  and  perpetual  obedi- 
ence on  the  part  of  Adam  and  his  posterity  in  him.  Further, 
this  covenant  form  of  law  promised  life  to  all  those  to  whom 
the  covenant  related  upon  the  fulfilment  of  its  conditions,  and 
it  threatened  death  for  the  breach  of  its  terms  or  conditions. 
It  is  interesting  to  note  the  fact,  that  the  scope  of  the  cove- 
nant law  here  is  broadly  outlined,  for  it  is  not  the  eating  of 
the  forbidden  fruit  which  is  signalized  here,  but  the  whole 
obedience  itself  considered,  which  the  covenant  or  federal 
law  required.  The  Confession  also  adds  in  this  connection 
that  man  had  power  and  ability  to  keep  this  law.  Notice, 
also,  that  it  is  not  power  and  abil.ty  to  eat  or  not  eat  of  the 
fruit  of  the  tree  upon  which  tho  stress  is  laid,  but  upon  the 
power  and  ability  of  Adam  to  rerder  that  perfect  obedience 
which  was  required.  This  relation  is  what  some  writers 
very  properly  describe  as  moral  government  modified  by  the 
covenant  of  works,  just  as  the  former  aspect  of  the  law  of 
God  is  termed  moral  government  in  its  essential  principles. 
According  to  the  covenant  form  of  the  moral  law  and  govern- 
ment of  God,  when  the  probationary  term  of  obedience  was 
completed,  this  obedience  would  have  been  accepted  for  the 
justification  of  Adam  and  of  the  race  in  him,  so  that  thereby 
they  would  have  been  permanently  established  in  holiness 
and  in  the  favor  of  God  as  a  reward  for  the  obedience  ren- 
dered. 

(c.)  A  third  aspect  of  the  relation  of  man  to  the  law  of  God 
emerges  after  the  fall  and  the  failure  of  the  covenant  of 
works.  The  law  of  God  after  the  fall  continues  to  be  bind- 
ing upon  man.  Upon  the  believer  it  is  binding  as  the  rule 
of  his  Christian  service,  and  upon  the  unbeliever  it  is  bind- 
ing as  the  condition  of  life.  This  condition  the  unbeliever 
having  failed  to  fulfil  finds  himself  under  the  sentence  of 
death.  When  it  is  said  that  the  law  of  God  is  the  rule  of  life 
for  the  believer,  it  does  not  mean  that  any  man  can  attain. 


\ 


\ 


ET     --   '■  -s-r-, 


The  Law  of  God,  and  Christian  Liberty. 


249 


\ 


^w 


nor  that  the  believer  does  attain,  to  life  and  righteousness 
by  keeping  the  moral  law.  Christ  is  the  end  of  the  law 
for  righteousness  to  every  one  that  believeth,  and  for  him 
that  believeth  the  law  of  God  is  the  perfect  rule  for  life  and 
conduct  in  holiness  as  much  as  ever.  According  to  the 
Larger  Catechism,  the  moral  law  is  the  declaration  of  the  will 
of  God  to  mankind,  directing  and  binding  every  one  to  per- 
sonal, perfect,  and  perpetual  conformity  thereunto,  in  the 
frame  and  disposition  of  the  whole  man,  soul  and  body,  and 
in  the  performance  of  all  those  duties  of  holiness  and  right- 
eousness which  he  oweth  to  God  and  man.  And  the  Con- 
fession adds  that  the  moral  law  doth  forever  bind  all,  as 
well  justified  persons  as  others,  to  the  obedience  thereof;  and 
that  not  only  in  regard  to  the  matter  contained  in  it,  but 
also  in  respect  to  the  authority  of  God  the  creator  who  gave 
it.  Christ  in  the  gospel  does  not  dissolve,  but  does  much 
strengthen,  this  obligation. 

Thus,  it  appears  that  the  moral  law  is  binding  upon  all 
moral  agents,  and  that  there  are  three  distinct  aspects  under 
which  the  moral  law  is  exhibited  in  the  Standards.  jFirst, 
In  a  state  of  nature  the  moral  law  is  binding,  both  as  the 
condition  and  as  the  rule  of  life;  under  the  covenant  of 
works,  where  it  was  the  condition  of  life  for  all  those  in- 
cluded in  Adam  in  the  covenant,  and  it  would  have  been 
their  rule  of  conduct  afterwards ;  and  under  the  covenant  of 
grace,  where  it  appears  as  the  condition  of  life  in  the  case  of 
Christ,  who  fulfilled  it  for  himself  and  those  included  in  this 
covenant,  and  then  as  the  rule  of  conduct  for  those  who  be- 
lieve in  Christ  the  mediator  of  the  covenant  of  grace.  In 
every  case  it  will  be  observed  that  moral  law  holds  those 
under  it  in  the  grasp  of  moral  obligation,  only  that  obliga- 
tion appears  in  different  relations.  It  need  only  be  added 
that  this  moral  law  was  first  manifested  in  man's  moral  con- 
stitution, and  then  it  was  revealed  at  sundry  times  and  in 
divers  manners,  but  specially  at  Sinai.     It  is  summed  up  in 


I    ;' 


250 


The  Presbyteiiian  Standards. 


the  ten  commandments,  and  no  part  of  this  moral  law  has 
boon,  or  can  be,  abrogated. 

{(I.)  In  addition  to  this  form  of  the  law  of  God,  which  is 
distinctively  moral  and  which  is  permanent  in  its  nature, 
God  was  pleased  to  give  to  the  people  of  Israel,  as  a  church 
under  age,  certain  ceremonial  laws  containing  several  typical 
ordinances.  Thus,  the  Old  Testament  era  is  viewed  as  the 
childhood  of  the  church,  when,  as  a  child  in  its  minority,  it 
is  to  be  regarded  as  needing  tutors  and  governors,  and  suit- 
able special  instruction.  These  ceremonial  laws  and  typical 
ordinances  have  a  twofold  object.  First,  As  ordinances  of 
worship  they  pre-figure  or  typify  Christ,  and  exhibit  in 
various  simple,  significant  ways  the  graces,  actions,  sufferings 
and  benefits  of  the  Redeemer.  •  Secondly,  They  serve  to  min- 
ister instruction  in  various  moral  duties  in  all  the  activities 
of  life,  both  towards  God  and  towards  man.  In  this  way, 
both  the  condition  of  life  and  salvation  in  Christ,  and  the 
rule  for  the  duties  of  a  godly  life,  are  pre -figured  by  those 
ceremonial  and  typical  ordinances.  The  shadow  points  to 
the  substance,  the  type  to  the  antitype. 

(e.)  Once  more,  God  also  gave  to  his  people  Israel,  as  a 
body  politic,  that  is,  as  a  civil  or  national  institute,  sundry 
judicial  laws.  These  are  given  at  great  length  in  the  Mosaic 
economy.  They  were,  so  far  as  they  did  not  involve  strictly 
moral  elements,  positive  in  their  nature,  and  not  binding 
upon  any  other  people,  though  many  of  these  judicial  laws 
have  such  marks  of  divine  wisdom  that  they  may  well  arrest 
the  attention  of  modem  legislators.  But  these  laws,  as  well  as 
the  ceremonial  laws  mentioned  in  the  previous  paragraph, 
have  expired.  The  former,  save  so  far  as  general  equity 
may  require,  passed  away  with  the  Jewish  commonwealth, 
and  the  latter  have  been  fulfilled  or  abrogated  in  the  New 
Testament. 

3.  The  uses  of  the  law  of  God  are  next  to  be  considered. 
This  is  a  practical  topic  about  which  the  Confession  and 


The  Law  of  God,  and  Christian  Liberty. 


251 


the  Larger  Catechism  have  a  good  deal  to  say.  The  latter 
especially  has  a  very  complete  statement  iipou  the  subject. 
The  Standards  uniformly  teach  that  since  the  fall  of  man  in 
Adam  the  law  of  God  cannot  be  of  any  use  to  man  as  a  con- 
dition of  lite  and  salvation.  Sinfuf  man  cannot  possibly  use 
it  for  this  purpose ;  and  he  need  not  so  use  it,  for  Christ  has 
fulfilled  it  for  him.  The  law  condemns,  but  does  not  save, 
the  sinner.  Christ  has  come  under  the  condemnation  of  the 
law,  and  hence  he  can  save.  The  several  uses  of  the  law 
are  now  to  be  ri^Acd  in  order. 

(a.)  Its  use  for  all  men  comes  first.  It  is  useful  for  all  men 
to  inform  them  of  the  holy  nature  and  will  of  God,  and  of 
their  duty  to  God  and  their  fellowmen.  It  is  also  of  use  to 
all  as  an  authoritative  rule  binding  them  to  walk  according  to 
its  precepts.  It  is,  further,  of  use  to  every  man  as  a  lamp  to 
discover  the  sinfulness  of  his  nature,  of  his  heart,  and  of  his 
life,  so  that,  examining  himself  thereby,  he  may  be  humbled 
under  a  deep  sense  and  conviction  of  his  sin,  as  well  as  have 
a  hatred  of  sin  produced  in  him.  It  is  added  that  the  law 
of  God  is  of  use  to  all  men  in  showing  them  their  inability 
to  keep  it,  and  their  ruin  under  it. 

(b.)  The  use  of  the  law  of  God  to  the  unregenerate  calls  for 
brief  explanation.  Its  use  to  them  is  to  awaken  their  con- 
sciences with  true  spiritual  conviction  of  sin,  and  to  stir  them 
up  to  flee  from  the  wrath  to  come.  It  is  also  helpful  in 
showing  them  clearly  their  need  of  the  redemption  of  Christ, 
and  of  his  perfect  satisfaction  to  all  the  demands  of  the  law 
of  God.  The  result  of  this  is  to  drive  them  to  Christ,  even 
as  his  grace  draws  them.  Thus  the  law  becomes  a  school- 
master to  teach  and  lead  sinners  to  come  to  Christ.  Further, 
the  law  is  of  use  to  the  unregenerate  in  showing  to  them  that 
they  are  inexcusable  if  they  abide  under  the  curse  of  the 
law  and  away  from  Christ,  who  is  the  end  of  the  law  for 
righteousness  to  every  one  who  believeth.  Moreover,  the 
law  serves  to  restrain  the  corruptions  of  their  sinful  natures 


il 


252 


The  Presbyterun  Standards. 


by  what  it  forbids,  and  by  the  threatenings  which  come  upon 
them  in  this  life  for  disobedience.  Then,  the  promises  which 
are  attached  to  obedience  serve  to  lead  the  sinner  to  think  of 
the  blessings  which  thus  follow ;  and  that,  if  he  cannot  by 
works  secure  these,  he  iftay  be  led  to  Christ,  who  made  the 
obedience. 

(c.)  The  use  of  the  law  of  God  to  the  regenerate  comes  up 
last  for  remark.  This  has  been  in  part  already  described, 
but  a  few  important  things  remain  to  be  set  down  in  a  more 
definite  way.  Those  who  are  regenerated  and  who  believe 
in  Christ  are  so  freed  from  the  law  of  God  as  a  covenant  of 
works  that  they  are  neither  justified  nor  condemned  thereby, 
yet  in  addition  to  the  general  uses  of  the  law  for  all  men,  the 
regeneruto  find  that  the  law  has  some  special  uses  for  them. 
It  shows  them  how  they  are  bound  to  Christ  with  strong 
bonds  for  his  fulfilling  the  law,  and  enduring  the  curse  of  it 
in  their  stead,  and  for  their  good.  The  result  of  this  is 
that  they  are  provoked  to  thankfulness  more  and  more,  and 
prompted  by  the  constraining  love  of  Christ  to  conform  their 
walk  more  and  more  according  to  the  moral  law,  as  the  per- 
fect rule  of  their  conduct.  To  a  certain  extent,  what  was  said 
at  the  close  of  the  last  paragraph  from  the  Confession  is  of 
indirect  value  here. 

With  its  usual  cautious  completeness  the  Confession  adds 
that  these  several  uses  of  the  law,  especially  in  the  case  of 
the  regenerate,  are  not  contrary  to  the  grace  of  the  gospel, 
but  do  sweetly  comply  with  it-  The  reason  or  cause  for  this 
harmony  consists  in  the  fact  that  the  Spirit  of  Christ  dwell- 
ing in  them  subdues  and  enables  them  to  do  freely  and 
cheerfully  what  the  will  of  God  revealed  in  the  law  requires 
to  be  done.  They  are  made  both  willing  and  able  to  obey 
the  moral  law  as  a  rule  of  life,  having  rested  on  Christ  as 
the  condition  of  life  and  salvation. 

It  only  remains  to  be  added  at  this  stage  that  the  moral 
law  is  summed  up  in  the  ten  commandments,  which  were 


The  Law  of  God,  and  Christian  Liberty. 


253 


delivered  to  Moses  at  Mount  Siuai.  Here  is  the  substance 
of  our  duty  to  God  and  man,  though  it  is  also  to  be  kept  in 
mind  that  the  Scriptures,  as  a  whole,  contain  an  expansion 
of  the  moral  principles  implied  in  the  decalogue.  The 
further  treatment  of  the  moral  law  from  this  point  of  view 
is  deferred  till  the  chapters  upon  the  means  of  grace  are 
reached. 

II.  Chrisiian  Liberty  and  Liberty  of  Conscience  is  now 
Reached. 

This  is  a  practical  and  perplexing  subject,  upon  which  the 
Confession  alone  speaks.  It  raises  one  of  the  important  prin- 
ciples of  Protestantism,  for  which  the  Reformation  earnestly 
contended  against  the  spiritual  domination  of  Bomanism. 
What  the  Confession  teaches  upon  this  subject  will  now  be 
set  down  in  order,  and  a  few  simple  comments  upon  that 
teaching  will  be  made.  In  the  chapter  of  the  Confession 
which  deals  with  this  general  subject  there  are  really  two 
closely  related  topics  which  require  some  explanation.  The 
one  is  Christian  liberty,  and  the  other  is  liberty  of  conscience. 

1.  Christian  liberty  may  be  first  explained.  In  what  does 
it  consist?  To  a  certain  extent  the  answer  has  been  supplied 
in  connection  with  the  explanation  made  some  time  ago  of 
the  doctrine  of  justification,  which  rests  upon  the  satisfac- 
tion or  righteousness  of  Christ.  Several  points  are  to  be 
noted  here. 

First,  Christian  liberty  is  that  liberty  which  Christ  has 
purchased  for  believers  under  the  gospel.  It  consists,  first 
of  all,  in  their  being  freed  from  the  guilt  of  sin,  and  from  the 
condemning  wrath  of  God.  This  is  almost  a  twofold  way  of 
stating  a  single  important  fact.  That  fact  is  that,  by  the 
terms  of  the  gospel  of  the  grace  of  God,  those  who  believe  in 
Christ  have  the  guilt  of  their  sin  pardoned  through  his  aton- 
ing blood,  ha^e  the  wrath  of  God  turned  away  from  them, 
since  they  are  justified  and  accepted  in  the  beloved,  and 
have  the  curse  of  the  violated  moral  law  entirely  removed 


;l   * 


■  '■i 


254 


The  Presbyterian  Standards. 


from  them  through  him  who  was  made  a  curse  for  them. 
Their  relation  to  God  becomes  a  gracious  one,  in  which  they 
are  no  longer  under  guilt  and  condemnation,  but  are  free 
from  these  things  through  the  liberty  which  they  have  in 
Christ. 

Secondly,  This  Christian  liberty  further  consists  in  the 
fact  that  believers  are,  in  a  measure,  being  delivered  from 
the  power  of  this  present  world,  which  holds  the  unregen- 
erate  in  subjection  to  its  spirit  and  dictation.  They  are 
delivered  from  the  bondage  of  Satan,  who  now  no  longer 
leads  them  captive  at  his  will.  In  like  manner  they  are  set 
free  from  the  dominion  of  sin,  which  now  no  longer  rules  in 
their  mortal  bodies  that  they  should  obey  it  in  the  lusts 
thereof.  They  also  escape  many  of  the  afflictions  of  this 
life,  and  are  sustained  in  the  midst  of  those  which  they  are 
called  to  endure.  In  addition,  they  are  delivered  from  the 
sting  of  death,  which  holds  the  unregenerate  in  bondage. 
They  no  longer  fear  the  gra> 3,  which  has  been  robbed  of  its 
victory  through  him  who  has  triumphed  over  death  and  the 
grave.  And  in  the  end,  they  are  fully  and  finally  delivered 
from  everlasting  damnation,  and  set  free  from  the  dread  of 
the  place  of  woe. 

Thirdly,  Christian  liberty  embraces  the  fact  that  believers 
have  freedom  of  access  to  God  through  Jesus  Christ.  The 
unbeliever  has  not  this  precious  privilege.  It  belongs  to  the 
believer  as  a  part  of  his  liberty  in  Christ,  and  it  gives  him 
freedom  of  access  at  all  times  to  God  in  prayer,  for  he  has 
an  interest  in  the  advocacy  of  Jesus  Christ,  by  whom  he  has 
access  with  boldness  at  a  throne  of  grace.  In  close  connec- 
tion with  this,  there  is  the  additional  fact  that  the  obedience 
which  the  believer  renders  to  God  and  his  holy  law  is  not 
produced  by  slavish  fear,  but  prompted  by  a  childlike  love, 
and  is  the  fruit  of  a  willing  mind.  This  is  a  very  precious 
part  of  Christian  liberty.  The  obedience  which  the  believer 
renders  is  that  of  a  son,  not  that  of  a  servant ;  it  is  prompted 


The  Law  of  God,  and  CHitidTiAN  Liberty. 


255 


by  love,  and  not  by  fear.  It  is  willingly  and  cheerfully  given 
to  him  who  has  brought  them  into  such  a  glorious  liberty  as 
that  with  which  Christ  makes  his  people  free. 

Fourthly,  The  Confession  further  points  out  that  though, 
under  the  Old  Testament,  believers  had  a  goodly  measure  of 
freedom,  yet  under  the  New  Testament  they  have  even  a 
larger  liberty.  Their  liberty  is  enlarged  by  the  fact  that 
they  are  free  from  the  burdensome  yoke  of  the  ceremonial 
law,  under  which  the  Jewish  church  was  placed.  They  have 
freer  access  and  approach  to  God,  with  greater  boldness  at  a 
throne  of  grace;  and  in  fuller  measure  do  they  receive  the 
communications  of  the  free  Spirit  of  God  than  believers 
under  the  law  of  Moses  did  ordinarily  enjoy.  The  true  be- 
lieving Jew  had  liberty,  but  the  true  believer  under  the 
gospel  has  a  still  larger  liberty. 

2.  Liberty  of  conscience  is  the  other  topic  which  remains 
for  consideration.  A  number  of  points  are  to  be  noted  here 
also. 

Firsts  The  statement  here  made  by  the  Confession  is  to  the 
effect  that  God  alone  is  Lord  of  the  conscience,  in  accord- 
ance with  the  word  of  God.  This  being  the  case,  the  con- 
science of  the  Christian  man  is  free  from  the  doctrines  and 
commandments  of  men,  if  these  be  contrary  in  any  way  to 
his  word,  or  beside  it  in  matters  of  faith  and  worship.  It  is 
well  to  note  that  it  is  matters  of  faith  and  worship  that  are 
here  signalized ;  and  in  regard  to  these  matters  the  Christian 
conscience  is  free  from  the  commands  of  men,  and  bound 
only  by  God,  as  he  has  revealed  his  will  touching  these 
matters  in  his  holy  word.  In  such  a  case,  to  believe  and 
obey  the  commands  of  men  out  of  conscience  is  to  betray 
true  liberty  of  conscience.  And,  further,  to  require  implicit 
faith  in  such  commands,  and  an  absolute  obedience  to  mere 
huraan  authority,  unsupported  by,  or  contrary  to,  the  word 
of  God,  is  to  destroy  both  liberty  of  conscience  and  sound 


reason. 


256 


The  Presbyterian  Standards. 


I 


si 


m 


I 


Secondly,  Another  aspect  of  the  case  is  aimed  against  the 
antinomian  heresy,  as  the  previous  one  is  against  Bomish 
authority.  The  statement  is,  that  those  who,  upon  pretence 
of  Christian  liberty,  do  practice  any  sin  or  cherish  any  lust, 
do  thereby  destroy  the  very  end  of  Christian  liberty,  which 
is,  being  delivered  out  of  the  hands  of  their  enemies,  they 
might  serve  the  Lord  without  fear,  in  holiness  and  right- 
eousness before  him  all  the  days  of  their  lives. 

Thirdly,  The  closing  paragraph  in  the  Confession  raises 
some  much-discussed  questions.  The  limitations  of  Chris- 
tian liberty  are  briefly  indicated.  Christian  liberty  is  not 
absolute.  It  does  set  men  free  from  the  decrees  of  man, 
both  in  church  and  state,  if  these  decrees  are  not  in  harmony 
with  the  word  of  God.  But  this  liberty  is  limited  on  the  one 
hand  by  the  authority  of  God,  and  on  the  other  by  the  rights 
and  claims  of  our  fellowmen.  Absolute  obedience  is  re- 
quired to  the  former,  and  the  claims  of  the  latter  cannot  be 
ignored.  Hence,  Christian  liberty  does  not  mean  that  men 
may  do  just  as  they  please.  Hence,  too,  obedience  to  civil 
powers,  as  they  are  ordained  by  God,  so  long  as  men  are  not 
called  to  disobey  God  by  that  obedience,  should  be  given. 
In  like  manner,  when  ecclesiastical  authority  is  in  harmony 
with  the  word  of  God  it  should  be  obeyed.  And  the  well- 
being  of  a  man's  neighbor  must  also  be  considered.  Here, 
in  mere  outline,  are  the  fundamental  prirt  iples  of  the  rela- 
tions of  the  church  and  state,  and  the  divine  warrant  for 
their  administration.  Their  fuller  discussion  will  come  up 
later  on.  The  basis  for  church  discipline  also  appears  at 
this  point,  but  it,  too,  will  be  treated  at  length  in  a  subse- 
quent chapter. 


CHAPTER  XXI. 


■■ 


THE  COMMUNION  OF  SAINTS,  AND  RELIGIOUS  WORSHIP. 

SnoBTBB  Cateohism,  — ;  Lauoer  Catechism,  69  and  82,  83  and  86; 
Confession  of  Faith,  XXI.  and  XXVI. 

IN  this  chapter  two  related  subjects  are  grouped  together, 
and  what  the  Standards  have  to  say  upon  them  will  now 
be  gathered  up  in  an  orderly  way.  The  Shorter  Catechism 
has  nothing  directly  to  say  about  these  subjects,  except  what 
it  states  under  the  fourth  commandment  concerning  the  ob- 
servance of  the  Sabbath  and  religious  worship.  The  Larger 
Catechism  in  three  questions  has  some  important  teaching 
in  regard  to  the  communion  of  saints.  It  connects  its  expo- 
sition of  this  doctrine  with  what  it  has  to  say  ubout  the  in- 
visible church,  and  the  union  of  believers  in  and  with  Christ, 
and  Iheir  fellowship  thereby  with  one  another.  The  Con- 
fession has  a  chapter  upon  the  communion  of  saints,  and 
one  upon  religious  worship  and  the  Sabbath-day.  But,  as 
the  Sabbath  is  treated  of  in  another  place,  not  much  need 
be  said  about  it  here.  The  Confession  is  chiefly  followed  in 
this  exposition. 

I.   The  Communion  of  Saints  is  First  Explained. 

The  teaching  of  the  Confession  is  plain  and  simple  on  this 
point,  but  the  Larger  Catechism  is  not  so  easily  analyzed, 
because  its  teaching  here  is  not  so  well  connected.  The 
former  gives  the  general  basis,  and  the  latter  supplies  some 
special  applications  of  the  doctrine. 

1.  The  basis  of  the  communion  which  saints  or  believers 
enjoy  is  their  mystical  union  with  Christ  in  their  effectual 
calling.  They  are  thus  united  with  Christ  their  head,  by 
the  Holy  Spirit  on  the  divine  side,  and  by  their  own  faith  on 
their  part.  By  reason  of  this  union  they  have  fellowship 
with  Christ  in  his  graces,  in  his  sufferings,  in  his  death,  in 
17  257 


i 


258 


The  Presbyterian  Standards. 


his  resurrection,  and  in  his  glory,  so  that  they  are  one  with 
him  all  through.  He  is  identified  with  his  people,  and  car- 
ries them  with  him,  as  it  were,  through  every  stage  of  his 
mediatorial  career.  They  have  obedience  in  him,  they  suffer 
with  him,  they  are  crucified  together  with  him,  they  are  raised 
from  the  dead  in  him,  and  in  the  end  they  are  glorified  to- 
gether with  him.  This  union,  moreover,  is  of  such  a  nature 
that  the  personal  individuality  of  each  believer  is  preserved, 
and  they  are  not  partakers  of  the  Godhead  of  Christ,  so  as  to 
become  his  equal.  They  are  partakers  of  the  divine  nature, 
but  not  of  the  divine  essence,  so  that  they  are  not  raised  to 
the  plane  of  deity.  To  say  that  they  are  is  impious  and 
blasphemous.  In  the  light  of  certain  theological  views, 
founded  upon  a  semi-pantheistic  philosophy,  this  is  a  very 
valuable  statement  for  the  present  day. 

2.  From  the  union  of  believers  with  Christ  and  their  fel- 
lowship in  him,  it  follows  that  they  are  united  with  one 
another  in  love,  as  the  partakers  of  a  common  spiritual  life  in 
Christ.  They  liave  fellowship  or  communion  in  each  other's 
gifts  and  graces,  and  are  under  obligation  as  brethren  in 
Christ  to  the  performance  of  such  duties,  private  and  public, 
as  do  conduce  to  their  mutual  good,  both  in  the  inward  and 
the  outward  man.  As  members  of  the  body  of  Christ, 
they  are  to  cherish  and  nourish  one  another,  mindful  that  if 
one  member  suffers  all  suffer,  and  if  one  is  honored  all  are 
honored  with  it.  This  communion  is  to  be  extended,  as  God 
offereth  opportunity,  to  all  those  who  in  every  place  call 
upon  the  name  of  the  Lord  Jesus.  It  is  very  evident  that 
the  Confession  does  not  teach  close  communion.  By  reason 
of  the  communion  of  saints  they  are  bound  to  maintain  an 
outward  fellowship  and  communion  with  each  other  in  the 
worship  of  God,  and  in  performing  such  other  spiritual  ser- 
vices as  tend  to  promote  their  mutual  edification.  They  are 
also  to  show  their  fellowship  in  a  practical  way  by  reUeving 
each  other  in  outward  things,  according  as  they  have  need 


The  Communion  of  Saints,  and  Keligious  TVonsHir.     259 


•e  one  with 
le,  and  car- 
itage  of  his 
,  they  suffer 
y  are  raised 
glorified  to- 
ch  a  nature 
}  preserved, 
ist,  so  as  to 
rine  nature, 
ot  raised  to 
npious  and 
;ical  views, 
is  is  a  very 

ad  their  fel- 
d  with  one 
ritual  life  in 
each  other's 
brethren  in 
and  public, 
inward  and 
of  Christ, 
idful  that  if 
Dred  all  are 
ded,  as  God 
r  place  call 
evident  that 
By  reason 
maintain  an 
)ther  in  the 
piritual  ser- 
.  They  are 
by  reUeving 
J  have  need 


and  are  able.  Here,  again,  one  of  those  wise  qualifications 
in  which  the  Standards  abound  appears.  The  Confession, 
to  guard  against  a  perverted  communism,  says  that  the  com- 
munion of  the  saints  with  one  another  does  not  take  away 
or  infringe  the  title  or  property  which  each  man  has  in  his 
goods  and  possessions.  This  statement  is  all-important  in 
relation  to  some  modern  socialistic  theories  which  try  to 
claim  the  New  Testament  in  their  support. 

3.  What  the  Larger  Catechism  says  regarding  the  com- 
munion of  saints  may  be  set  down  under  a  separate  head. 
It  relates  chiefly  to  the  union  and  communion  which  they 
have  in  Christ,  and  it  is  said  to  be  twofold  in  its  nature.  It 
is  a  communion  in  grace  here,  and  a  communion  in  glory 
hereafter.  As  the  former,  it  consists  in  the  fact  that  all  the 
members  of  the  invisible  church,  being  united  with  Christ, 
partake  in  the  virtue  of  his  mediation,  in  their  justification, 
adoption,  and  sanctification,  together  with  all  else  that  in 
this  life  manifests  their  union  with  him.  As  to  the  latter, 
the  communion  in  glory  which  believers  have  in  this  life, 
immediately  after  death,  at  the  resurrection,  and  at  the  day 
of  judgment,  have  a  very  full  statement.  The  members  of 
<AQ  body  of  Christ,  the  invisible  church,  have  given  to  them 
in  this  life  the  first-fruits  of  glory  with  Christ,  and  so  they 
are  in  him  interested  in  that  glory  which  he  fully  possesses. 
As  a  foretaste  of  this  they  enjoy  the  sense  of  God's  love, 
peace  of  conscience,  joy  in  the  Holy  Ghost,  and  hope  of 
glory.  On  the  contrary,  the  sense  of  God's  wrath,  horror 
of  conscience,  and  fearful-looking  for  of  judgment,  are  to  the 
wicked  in  this  life  the  foretastes  of  the  torments  which  they 
shall  endure  in  the  world  to  come.  After  death,  the  saints 
are  immediately  made  perfect  in  holiness,  as  to  their  souls, 
and  are  received  into  the  highest  heavens,  where  they  behold 
the  face  of  God  in  light  and  glory,  waiting  for  the  full  re- 
demption of  their  bodies,  which  even  in  death  being  united 
to  Christ  and  resting  in  their  graves  till  the  resurrection, 


260 


The  Presbyterian  Standards. 


shall  be  reunited  to  their  souls  at  the  last  day.  Thereafter, 
their  communion  with  Christ  and  with  one  another  shall  be 
complete  and  perpetual  in  glory.  The  idea  of  the  church, 
especially  of  the  invisible  church,  which  underlies  the  com- 
munion of  the  saints  in  Christ  and  with  one  another,  is  re- 
served for  fuller  discussion  in  its  proper  place  under  the 
question  of  the  church  of  God,  which  comes  up  a  little 
later  on. 

II.  Religious  Worshij)  and  the  Sabbath-day  are  Next  to  he 
JExplained. 

For  this  topic  the  Confession  alone  is  available,  though  it 
is  interesting  to  note  the  fact  that  some  of  the  command- 
ments, especially  the  first,  second,  and  fourth,  are  here  in 
sight,  and  that  this  is  the  only  place  in  the  Confession  where 
the  commandments  are  in  view.  The  importance  of  the 
fourth  commandment  is  plainly  evident  from  the  fact  that,  in 
addition  to  all  that  is  said  in  the  Catechism  about  it,  the 
Confession  lays  almost  equal  stress  upon  it  in  connection  with 
what  it  has  to  say  in  regard  to  the  time  for  public  worship. 

1.  The  duty  of  the  worship  of  God  has  both  a  natural  and 
a  revealed  basis  and  sanction.  The  Confession  says  that  the 
light  of  nature  shows  that  there  is  a  God  who  has  lordship 
and  sovereignty  over  all,  and  who  is  good,  and  does  good  to 
all.  This  being  the  case,  the  light  of  nature  further  indicates 
that  this  God  shovild  be  feared,  loved,  praised,  called  upon 
and  trusted  in  with  all  the  heart,  and  with  all  the  soul,  and 
with  all  the  might.  This  is  natural  religion  pure  and  simple, 
which,  by  reason  of  sin,  has  been  sorely  perverted  and  sadly 
corrupted.  As  a  matter  of  fact,  this  ideal  state  of  natural 
religion  could  exist  only  among  unfallen  sinless  beings,  such 
as  man  was  prior  to  the  apostasy  of  the  fall.  Yet  in  all  these 
discussions,  and  the  light  of  modern  evolutionary  theories  of 
the  origin  of  the  religious  nature  of  man,  it  is  of  the  utmost 
importance  to  vindicate  the  reality  of  the  native,  or  con- 
natural religious  factor  in  the  human  constitution. 


i 


i 


Dreafter, 
shall  be 
church, 
he  com- 
Br,  is  re- 
ider  the 
a  little 

S'ext  to  he 

though  it 
ommand- 
B  here  in 
on  where 
;e  of  the 
ct  that,  in 
lut  it,  the 
ction  with 
worship, 
atural  and 
^s  that  the 
s  lordship 
les  good  to 
r  indicates 
ailed  upon 
3  soul,  and 
md  simple, 
I  and  sadly 
of  natural 
eings,  such 
in  all  these 
theories  of 
the  utmost 
ve,  or  con- 
i. 


The  Communion  of  Saints,  and  Eeliqious  Wouship.    261 

2.  The  Confession  indicates  very  clearly  that  the  true 
mode  of  worship  must  be  revealed  to  mankind  as  they  are 
now,  so  it  says  that  the  acceptable  way  of  worshipping  the 
true  God  is  instituted  by  himself,  and  must  be  according  to 
his  revealed  will.  As  limited  by  what  God  has  made  known, 
it  is  clear  that  he  ought  not  to  be  worshipped  according  to 
the  ideas  or  devices  of  men,  or  in  accordance  with  the  sug- 
gestions of  Satan.  Moreover,  no  visible  representation  is  to 
be  used  in  worship,  and  throughout  he  is  not  to  be  wor- 
shipped in  any  other  way  than  is  directed  in  the  Scriptures. 

3.  As  to  the  object  of  worship  a  further  remark  may  be 
made.  God  alone  is  the  object  to  be  worshipped,  but  it  is 
God  in  the  aspect  of  the  Trinity.  The  Father,  the  Son  and 
the  Holy  Ghost  are  alike  to  be  worshipped,  and  equally  to 
be  adored.  Nor  is  the  worship  due  unto  the  triune  God  to 
be  given  to  any  other.  Hence,  neither  angels,  saints,  nor 
any  other  creatures  are  to  be  worshipped  or  reverenced  in 
a  religious  way.  This  destroy^^  the  Romish  doctrine  and 
practice  at  one  sweeping  blow.  The  Confession  adds  at  this 
point,  with  great  propriety,  that  since  the  fall  man  cannot 
present  his  worship,  adoration  and  praise  without  a  mediator, 
and  this  mediator  is  Christ  alone.  The  intervention  of  crea- 
ture mediators  is  entirely  excluded  by  this  simple  statement. 
This,  again,  refutes  the  Romish  views  at  another  point. 

4.  The  parts  or  elements  of  worship  are  next  set  forth  in 
the  Confession.  It  is  very  interesting  to  observe  that  wliat 
the  Confession  includes  in  worship  is  in  a  large  measure 
treated  of  in  connection  with  the  means  of  grace,  as  for  ex- 
ample prayer  and  the  reading  of  the  Scriptures.  There  is 
no  contradiction  in  this  arrangement,  for  acts  of  true  worship 
are  means  of  grace,  and  the  means  of  grace  to  be  real  must 
also  be  acts  of  worship.  The  parts  of  worship  are  now 
noted. 

.    First,  Prayer  with  thanksgiving  is  mentioned  at  the  outset 
as  a  special  part  of  religious  worship.     God  requires  this  of 


u 


262 


The  Presbyterian  Standards. 


all  men.  To  be  acceptable,  prayer  must  be  oflfered  in  the 
name  of  the  Son,  by  the  help  of  the  Spirit,  and  in  accordance 
with  the  will  of  God.  This  gives  the  medium,  the  helper, 
and  the  rule  of  prayer.  In  the  name  of  Christ,  by  the  aid  of 
the  Spirit,  and  according  to  the  revealed  will  of  God  is  prayer 
to  be  made.  Prayer  is  further  to  be  oflfered  with  understand- 
ing, and  in  a  spirit  of  reverence  and  humility.  Moreover,  it 
should  be  marked  by  fervency,  faith,  love  and  perseverance, 
in  order  to  be  true  religious  worship,  and  so  be  acceptable 
to  God.  Prayer  may  be  either  silent  communion  or  vocal 
utterance.  When  vocal  the  Confession  says  that  it  should 
be  in  a  known  tongue. 

Prayer  is  to  be  made  for  things  lawful,  and  for  all  sorts  of 
men  living,  or  that  shall  live  hereafter ;  but  prayer  is  not  to 
be  offered  for  the  dead.  This,  again,  is  a  warning  against 
the  evil  practices  of  Rome.  Nor  is  prayer  to  be  offered  for 
those  of  whom  it  may  be  known  that  they  have  sinned  the 
sin  unto  death.  This  statement  must,  of  course,  be  taken 
with  care,  and  no  hasty  judgment  acted  on  as  to  whether 
any  given  man  has  been  guilty  of  this  dreadful  sin. 

Secondly,  The  reading  of  the  Scriptures  is  another  import- 
ant part  of  religious  worship.  This  includes  not  only  the 
public  reading,  but  also  the  sound  preaching,  and  the  con- 
scionable  hearing  of  the  word  by  the  people.  This  reading  of 
the  Scriptures,  and  the  proper  preaching  and  hearing  of  the 
word,  is  to  be  marked  by  obedience  to  God,  and  with  under- 
standing, faith,  and  reverence.  This  is  regarded  as  very  im- 
portant, and  the  Presbyterian  Church  can  only  be  true  to  her 
Standards  and  her  history  when  she  gives  a  large  place  to 
the  reading,  exposition  and  preaching  of  the  word  in  her 
religious  services. 

Thirdly,  Some  other  parts  of  worship  need  only  be  men- 
tioned. Praise,  in  the  form  of  singing  of  psalms  with  grace 
in  the  heart,  is  to  have  a  place  in  worship.  It  is  curious  to 
note  the  fact  that  hymns  are  not  mentioned  b^  name  at  this 


'    m 


in  the 
•rdance 
helper, 
3  aid  of 
;  prayer 
rstand- 
lover,  it 
iterance, 
leptable 
)r  vocal 

should 

sorts  of 
LS  not  to 

against 
fered  for 
aned  the 
be  taken 

whether 

r  import- 
only  the 
the  con- 
ceading  of 
ing  of  the 
ith  under- 
s  very  im- 
rue  to  her 
e  place  to 
3rd  in  her 

y  be  men- 
with  grace 
curious  to 
ime  at  this 


The  Communion  of  Saints,  and  Religious  Worship.   263 

point ;  but  doubtless  the  scriptural  terms,  "  psalms,  hymns, 
and  spiritual  songs,"  are  properly  included  under  the  word 
psalms  in  the  Standards.  Still,  it  is  well  to  give  the  psalms 
in  some  form  a  prominent  place  in  the  service  of  praise  in 
public  worship.  The  due  administration  and  worthy  receiv- 
ing of  the  sacraments  instituted  by  (  'irist  are  also  parts  of 
worship.  Hence,  they  are  to  be  regarded  as  important  and 
solemn  parts  of  the  ordinary  religious  worship  of  God.  No 
exposition  of  the  sacraments  is  now  made,  as  they  will  come 
up  later  on  for  full  explanation.  The  fact  that  they  are  acts 
of  worship  is  what  is  now  emphabized.  As  special  acts  of 
worship  several  things  are  noted  in  the  Standards.  Religious 
oaths  and  vows,  solemn  fastings  and  special  thanksgivings, 
are  in  their  several  times  and  seasons  to  be  used  in  a  holy 
and  religious  manner. 

5.  The  place  of  worship  is  next  expounded,  and  the  teach- 
ing of  the  Confession  is  here  broad  and  sensible.  No  part  of 
religious  worship  now,  under  the  gospel,  is  either  tied  unto, 
or  made  more  acceptable  by,  any  place  in  which  it  is  per- 
formed, or  towards  which  it  is  directed.  God  is  everywhere 
and  may  be  worshipped  at  all  places  in  spirit  and  in  truth. 
Hence,  in  private  families  domestic  worship  is  to  be  observed. 
Secret  prayer  is  to  be  made  by  each  one  by  himself.  In 
both  of  these  cases  it  ought  to  be  offered  daily.  Then,  also, 
in  public  assemblies,  even  in  a  more  solemn  way,  God  is  to 
be  worshipped;  and  this  public  worship  is  not  to  be  care- 
lessly or  wilfully  neglected,  or  forsaken  when  God  by  his 
word  and  providence  calleth  thereto.  Thus,  the  duty  of 
private,  domestic,  and  public  worship,  in  all  it8  parts  and 
proportions,  is  to  be  diligently  observed. 

6.  Some  very  important  statements  are  finally  made  in  the 
Confession  in  regard  to  the  time  or  occasion  of  religious 
worship.  Here  the  Sabbath  law  in  its  bearing  upon  religious 
worship  is  expounded.  It  is  presented  in  a  twofold  way; 
first  as  a  law  of  nature,  and  then  as  a  law  of  God.    Of  course, 


I " 


264 


The  Presbyterian  Standards. 


i 


fi 


I-  i 


both  arc  from  God  as  their  author.      Each  is  briefly  ex- 
plained. 

Flrsty  The  Confession  merely  assumes  the  natural  basis  for 
a  time  to  be  set  apart  for  worship.  It  is  taken  to  be  a  law  oi 
nature  that  a  due  proportion  of  our  time  be  set  apart  for  the 
worship  of  God.  By  the  law  of  nature  is  here  meant,  that 
upon  the  constitution  of  the  natural  order  of  which  man  is 
an  important  part  the  Sabbath  law  is  engraved.  Even  in- 
animate nature  has  it,  and  the  brute  creation  more  clearly 
exhibits  it,  in  the  demand  for  rest  which  their  welfare  re- 
quires. But  on  man's  nature,  in  the  sphere  of  natural  reli- 
gion, this  law  still  more  clearly  appears.  The  Confession  at 
this  point,  it  is  most  striking  to  observe,  says  nothing  much 
about  rest,  but  lays  stress  upon  the  fact  of  worship.  This  is 
proper  at  this  point.  When  the  Sabbath  law  is  fully  ex- 
pou:ided  later  on,  both  rest  and  worship  will  be  seen  to  enter 
into  its  demands.  But  now,  when  the  special  time  for  wor- 
ship is  under  consideration,  it  is  proper  that  the  religious 
aspects  of  the  holy  day  should  be  made  prominent.  Even 
natural  religion  points  to  the  Sabbath  as  a  religious  insti- 
tute. 

Secondly^  The  Sabbath  as  the  proper  season  for  worship 
is  also  a  matter  of  revelation.  In  the  Scriptures,  by  a  posi- 
tive, morrJ  and  perpetual  commandment,  binding  on  men  in 
all  ages,  God  has  particularly  appointed  one  day  in  seven 
for  a  Sabbath  to  be  kept  holy  unto  him.  From  the  begin- 
ning of  the  world  to  the  resurrection  of  Christ  it  was  the  last 
day  of  the  week ;  and  since  his  resurrection  it  was  changed 
to  the  first  day.  In  the  Scripture  this  is  often  called  the 
Lord's  day,  and  it  is  to  be  continued  to  the  end  of  the  world 
as  the  Christian  Sabbath.  In  this  way  the  Confession  statea 
briefly  the  divine  authority  of  the  Sabbath  law  in  its  relation 
to  the  worship  of  God. 

As  to  the  way  in  which  the  Sabbath  is  to  be  kept  in  its 
relation  to  public  worship,  the  Confession  has  also  something 


I 


The  Communion  of  Saints,  and  Religious  Worship.    265 

to  say.  There  must  be  due  preparatiou.  The  Sabbath  is  kept 
holy  unto  the  Lord,  when  men,  after  a  due  preparation  of 
their  hearts  and  ordering  of  their  common  affairs  before- 
hand, ent-^r  upon  the  worship  of  God.  Thus,  both  the  out- 
ward and  the  inward  life  have  to  be  prepared  lind  ordered 
aright.  Then  the  actual  observance  of  the  worship  properly 
follows.  This  is  twofold.  There  is  to  be  rest  and  also  wor- 
ship ;  but  the  rest  is  in  order  to  the  worship.  In  the  rest 
there  is  to  be  cessation  all  the  day  from  the  works,  words, 
and  thoughts  about  worldly  employments  and  recreations 
such  as  lawful  upon  other  days.  This  is  what  is  sometimes 
not  very  correctly  called  the  civil  side  of  the  Sabbath.  But 
there  is  also  to  be  worship,  for  the  Confessioii  with  great 
force  asserts  that  the  whole  time  of  the  day  is  to  be  taken 
up  with  the  public  and  private  exercises  of  religious  worship, 
and  in  the  duties  of  necessity  and  mercy. 

It  is  not  necessary  to  enter  upon  the  many  lines  of  serious 
reflection  which  very  naturally  occur  to  the  earnest  mind  at 
this  point.  In  a  closing  remark  it  is  emphasized  that  Pres- 
byterians, by  their  Standards,  are  committed  to  a  well- 
defined  doctrine  of  the  Sabbath,  in  its  bearing  upon  religious 
worship.  According  to  this  doctrine,  the  Sabbath  is  not  fully 
kept  by  simply  resting  from  toil  and  play. 

Religious  worship  is  to  have  a  place,  and  the  whole  day  is 
to  be  spent  in  worship,  public  and  private,  and  in  doing 
works  of  necessity  and  mercy.  The  merely  civil  theory  of 
the  Sabbath  may  be  all  that  the  state  should  enforce,  but  this 
is  not  half  of  the  doctrine  of  the  Sabbath,  according  to  the 
Standards.  The  rest  enjoined  is  not  merely  for  itself,  but 
also  in  order  to  engage  in  worship,  and  to  do  deeds  of  mercy. 
At  the  present  day,  the  proper  scriptural  observance  of  the 
Sabbath  is  one  of  the  burning  questions  which  rightly  en- 
gages the  earnest  attention  of  the  Christian  world.  If  the 
Sabbath  is  lost,  then  religion  will  surely  decline.  Perhaps  the 
best  test  of  the  degree  in  which  a  community  is  thoroughly 


i 


266 


The  Presbyterian  Standards. 


Christian  is  to  be  found  in  the  way  in  which  the  Sabbath-day 
is  observed.  And  this  rest,  to  have  religious  value,  must  not 
bo  merely  an  enforced  civil  rest,  but  a  holy  rest,  and  a 
devout  worship  of  hira  who  is  the  Lord  of  the  Sabbath.  In 
Old  Testament  times  severe  national  and  other  calamities 
came  upon  the  Israelites  for  their  neglect  or  violation  of  the 
Sabbath ;  and,  since  the  Sabbath  law  is  still  binding  under 
the  New  Testament  dispensation,  the  same  disasters  may  fall 
upon  those  who  heed  not  the  Sabbath,  which  is  to  be  kept 
holy  unto  the  Lord. 

It  is  easy  to  see  that  there  are  influences  at  work  in  modern 
civilization  in  Christian  communities  which  compel  serious 
reflection  on  the  part  of  all  who  love  the  institutions  of  our 
holy  religion.  The  massing  of  multitudes  in  large  city  cen- 
tres, the  development  of  inventions  in  various  industrial  ac- 
tivities, the  formation  of  large  soulless  corporations,  and  the 
increase  of  the  worldly  temper  even  among  Christians,  are 
some  of  the  things  which  are  insensibly,  but  very  really,  af- 
fecting the  practice  of  Sabbath  observance.  Surely  it  shall 
not  be  that  the  Presbyterian  Church  will  ever  fail  to  uphold 
the  sanctity  of  the  Sabbath.  She  must  be  true  to  her  history 
and  her  Standards,  and  then  she  shall  be  true  to  God,  the 
church,  and  the  nation. 


h 


CHAPTER  XXII. 

THE  MEANS  OF  ORAGE;    GENERAL    VIEW;     THE    WORD. 

SnoBTEK   Cateohism,  88  00;   Lakokk   CATKoirisM,  98,  99,   and   153-100; 

Confession  of  Faith,  XIX. 

FOR  two  chapters  the  discussion  has  been  almost  entirely 
upon  the  ground  of  the  Confession,  but  this  chapter 
carries  the  exposition  over  to  the  Catechisms.  It  is  only 
in  an  indirect  way  that  the  Confession  treats  of  the  means 
of  grace,  for  while  it  discusses,  in  part,  some  of  the  same 
topics,  it  docs  not  deal  with  them  in  their  bearing  upon  the 
means  whereby  the  Christian  life  is  guided  and  advanced.  The 
Catechisms,  however,  do  this  in  a  direct  and  formal  manner. 

The  field  now  to  ae  traversed  in  this  exposition  is  quite 
extensive,  so  that  four  or  five  chapters  will  be  required  to 
explain  properly  what  the  Standards  teach  concerning  the 
means  of  grace.  It  is  believed  that  the  exposition  now  to 
be  made  will  go  far  to  show  that  the  Standards  give  due 
prominence  to  the  personal  and  practical  sides  of  the  Chris- 
tian life ;  and  in  doing  so  they  unfold  one  of  the  most  com- 
plete ethical  systems,  on  a  purely  Christian  and  scriptural 
basis,  that  the  world  has  ever  seen.  It  is  well  to  keep  this 
fact  in  mind,  for  the  objection  is  sometimes  made  against  the 
Standards  that  they  give  too  much  attention  to  abstract  doc- 
trine, and  not  enough  to  the  practical  duties  of  the  Christian 
life.  In  this  connection  it  may  be  safely  asserted  that  the 
Standards,  taken  as  a  whole,  present  doctrine  and  duty  in 
their  proper  proportions,  and  in  their  correct  relations. 
Sound  doctrine  is  made  the  basis  of  correct  Hfe,  and  true 
Christian  ethics  in  life  is  seen  to  be  the  product  of  a  gracious 
experience  in  the  heart.  This  relation  bd;ween  doctrine  and 
duty,  between  dogma  and  life,  is  one  of  vital  importance. 

The   Standards    divide   the    means  of   grace  into   three 

267 


268 


The  Presbyterian  Standards. 


I? 


branches.  These  are  known  as  the  word,  the  sacraments, 
and  prayer.  Each  of  these  branches  must  have  due  atten- 
tion given  to  it.  Speaking  in  n  general  way,  all  divine  ordi- 
nances are  means  of  grace,  so  that  in  addition  to  the  three 
things  just  menl/ioned  there  are  others,  such  as  providential 
dealings  of  blessing  or  affliction,  and  the  fellowship  which 
believers  have  with  each  other,  which  would  have  to  be 
taken  into  account  in  a  full  exposition  of  the  means  of  grace. 
The  Standards  suggest  this  when  they  state  that  the  outward 
and  ordinary  means  of  grace  are  the  ordinances  of  God,  and 
then  go  on  to  say,  especially  the  word,  sacraments,  and 
prayer,  and  then  proceed  to  give  a  full  exposition  of  these 
three  main  branches  of  these  means.  This  chapter  will 
begin  the  explanations  to  be  made  concerning  the  word  of 
God  as  an  important  means  of  grace,  and  it  will  set  forth 
some  general  points  in  relation  thereto,  so  as  to  prepare  the 
way  for  the  exposition  of  the  ten  commandments  in  two  sub- 
sequent chapters. 

These  means  of  grace  just  mentioned  are  called  outward 
and  ordinary.  This  means  that  the  reading  and  preaching 
of  the  word,  the  oV  3rvance  of  the  sacraments,  and  the  exer- 
cise of  prayer,  are  the  usual  and  external  means  by  which 
Christ  and  the  benefits  of  grace  are  conveyed  to  the  believer, 
so  that  his  spiritual  life  is  purified  and  expanded  thereby. 
The  word  outward  indicates  the  relation  of  these  means  of 
grace  to  the  believer,  and  suggests  the  contrast  with  the  work 
of  the  Holy  Spirit,  and  the  exercise  of  the  believer's  faith, 
which  may  be  termed  the  inward  means  of  grace.  The  term 
ordinary  relates  to  the  fact  that  by  these  means  in  general 
the  work  of  sanctification  is  usually  furthered,  and  the  con- 
trast is  here  suggested  with  unusual  means  of  grace  which 
are  occasional  in  their  nature,  as  may  sometimes  be  seen  in 
the  dispensations  of  providence,  or  growing  out  of  the  inter- 
course of  believers  with  one  another.  These  are  temporary 
means  of  grace^ 


The  Means  of  Grace  ;  General  View  ;  The  Word.    269 


It  is  worthy  of  further  remark  that  the  term  ineans  has  a 
well-defined  signification.  As  means  of  grace  the  word,  the 
sacraments,  and  prayer,  are  mere  ^.hannels  through  which 
grace  is  conveyed  by  divine  appointment.  In  no  proper 
sense  are  they  agents,  or  are  they  possessed  of  inherent 
efficiency  in  themselves.  The  real  agent  in  sanctification  is 
the  Holy  Spirit.  He  it  is  who  uses  the  word,  or  the  sacra- 
ments to  the  spiritual  benefit  and  growth  in  grace  of  be- 
lievers, but  these  ordinances  ar  in  themselves  ineflfectual  to 
this  end.  And  on  the  believer's  part  the  exercise  of  faith, 
which  itself  is  due  to  the  Spirit's  work,  is  the  condition  of 
the  spiritual  efficacy  of  these  means.  There  is  no  inherent 
virtue  in  any  of  these  mec-ns,  as  will  be  seen  more  fully  later 
on.     The  Spirit's  work  and  the  office  of  faith  are  needed. 

The  Catochiems  present  these  means  of  grace  from  still 
another  point  of  view.  The  question  is  raised  as  to  the 
things  which  God  requires  of  men  that  they  may  escape  his 
wrath  and  curse  due  to  them  for  their  sins.  The  answer 
is  threefold.  They  must  have  faith  in  Christ,  repentance 
toward  God,  and  a  diligent  use  of  the  outward  and  ordinary 
means  whereby  Christ  gives  to  them  the  benefits  of  his 
mediation,  l.^^rom  this  point  of  view  they  are  means  of  sal- 
vation, in  the  full  sense  of  the  term.  But,  without  further 
delay,  the  general  exposition  of  the  word  as  a  means  of  grace 
must  be  entered  on. 

This  is  really  the  third  time  in  the  course  of  these  exposi- 
tions that  the  "Word  of  God  has  been  up  for  discussion.  The 
first  time  was  in  the  third  chapter,  where  Holy  Scripture  ^vas 
considered  as  the  rule  of  faith  and  life,  and  as  the  only  au- 
thoritative source  of  Christian  doctrine.  Tlie  second  time 
vvas  in  the  nineteenth  chapter,  where  the  law  of  God  in  vari- 
ous aspects  and  for  several  uses  was  expounded.  And  now, 
in  this  chapter  and  the  two  following  ones,  the  word  of  God 
is  to  be  viewed  as  the  means  used  for  the  expansion  of  the 
spiritual  life  of  the  believer.  This  supplies,  also,  the  rule  of 
Cliristian  ethics. 


i 


!  1      ,:fi 


I 


270 


The  Presbyterian  Standards. 


The  duty  which  God  requires  of  man  is  obedience  to  his 
revealed  will.  The  rule  which  God  at  first  revealed  to  man 
for  his  obedience  was  the  moral  law.  This  law  was  first 
written  in  man's  moral  constitution,  and  is  implied  in  the  fact 
that  he  is  a  moral  agent.  It  was  afterwards  more  clearly  and 
definitely  revealed  in  the  Scriptures,  wherein  the  great  prin- 
ciples of  the  divine  law  and  moral  government  are  unfolded. 
This  moral  law  is  again  summed  up  in  the  ten  command- 
ments, and  it  is  from  this  point  that  the  present  exposition 
of  the  Standards  takes  its  departure.  But  before  the  com- 
mandments are  explained  in  order,  there  are  several  im- 
portant things,  based  chiefly  upon  the  Larger  Catechism, 
which  may  properly  occupy  the  remainder  of  this  chapter. 

I.   The  Word  and  its  Use  may  he  First  Defined. 

The  word  of  God  is,  or  is  contained  in,  the  Scriptures  of 
the  Old  and  New  Testaments.  The  Larger  Catechism  says 
that  the  Scriptures  are  the  word  of  God,  while  the  Shorter 
says  that  the  word  of  God  is  contained  in  the  Scriptures; 
and  this  difference  of  statement  has  given  rise  to  a  good  dep ! 
of  controversy.  The  Confession  virtually  settles  the  debate 
in  favor  of  the  view  which  makes  the  word  of  God  and  the 
Scriptures  virtually  identical,  when  it  says,  after  giving  a  full 
list  of  all  the  books  of  the  Bible,  that  they  are  all  given  by 
inspiration  of  God,  to  be  the  rule  of  faith  and  life.  The 
Scriptures,  therefore,  are  the  inspired  word  of  God.  It  is 
called  Holy  Scripture  because  it  is  in  written  form ;  and  it  is 
profitable  in  furnishing  the  man  of  God  unto  all  good  works. 

The  summary  of  the  moral  law  is  given  in  the  ten  com- 
mandments, four  of  which  announce  man's  duty  to  God,  and 
six  his  dutv  to  his  fellowmen.  Our  Lord,  in  a  matchless 
manner,  condensed  these  ten  commands  into  two.  The  first 
is  to  love  God  with  the  whole  heart,  and  soul,  and  mind,  and 
strength,  d,nd  the  second  is  to  love  our  neighbors  as  our- 
selves. On  these  two  commands,  says  our  Lord,  hang  all 
tho  iaw  and  the  prophets ;  in  other  words,  the  whole  of  the 


'■'iJltM4''^Sci\t 


The  Mea^s  of  Grace  ;  General  View  ;  The  Word.    271 


e  to  his 
to  man 
■v^as  first 
the  fact 
arly  and 
Bat  prin- 
mfolded. 
)mmand- 
sposition 
he  com- 
reral  im- 
atechism, 
hapter. 

iptures  of 
hism  says 
le  Shorter 
Scriptures ; 

good  dep  I 
fche  debate 
od  and  the 
Lving  a  full 
11  given  by 

life.     The 
5rod.     It  is 
I ;  and  it  is 
ood  works, 
e  ten  com- 
0  God,  and 
,  matchless 
,     The  first 
L  mind,  and 
3rs  as  cnr- 
d,  hang  all 
hole  of  the 


Scriptures.  This  twofold  form  of  the  moral  law  is  all-com- 
prehensive, for  if  a  man  love  God  supremely  he  will  keep 
the  first  four  commands,  and  if  he  love  his  neighbor  as  him- 
self he  will  observe  the  duties  laid  down  in  the  second  table 
of  the  law.  Thus  love  is  seen  to  be  the  fulfilling  of  the  law, 
and  that  if  men  love  God  they  will  keep  his  commandments. 

The  Larger  Catechism  adds  that  though  all  are  not  allowed 
to  read  the  word  publicly  to  the  congregation,  yet  all  sorts 
of  people  are  bound  to  read  it  apart  by  themselves,  and  with 
their  families.  The  obligation  thus  rests  upon  all  men,  and 
great  responsibility  is  incurred  if  this  private  and  domestic 
reading  of  the  Scriptures  is  not  attended  to.  To  repudiate 
the  obligation  does  not  free  any  man  from  the  duty.  In 
order  that  the  word  may  be  read  intelligently  by  all  men,  it 
is  to  be  translated  out  of  the  original  languages  in  which  it 
was  written  into  vhe  common  tongue  of  all  the  peoples  of  the 
world.  This  teaching  is  opposed  to  the  practice  of  Kome, 
which,  to  a  large  extent,  discourages  the  reading  of  the  Scrip- 
cures  by  the  common  people.  This  is  one  of  the  strong 
contentions  of  the  Protestant  against  the  Romanist.  The 
Scriptures  are  to  be  in  every  man's  hand  in  his  own  common 
tongue,  so  that  he  may  read  the  will  of  God  and  be  made 
wise  unto  salvation  thereby. 

The  preaching  of  the  word  in  a  public  manner  is  only  to 
be  done  by  those  who  are  sufficiently  gifted,  and  are  duly 
approved  and  called  to  the  office.  This  relates  to  the  official 
proclamation  of  the  word,  and  of  the  gospel  message  thereby. 
Those  who  would  discharge  this  holy  service  are  to  have 
suitable  gifts,  not  merely  intellectual,  but,  above  all,  spiritual; 
and  these  gifts  are  to  be  so  expanded  and  cultivated  in  the 
knowledge  of  the  Scriptures  that  they  may  instruct  and  edify 
others.  The  call  of  God's  Spirit  and  providence  must  lead 
them  to  seek  and  enter  the  office,  and  the  approval  of  God's 
people,  not  merely  in  their  individual  capacity,  but  also  in 
their  corporate  capacity,  as  constituted  into  what  is  called  a 


:   I 


n 


ii  ' 


272 


The  Presbyterian  Standards. 


church  court.  Such  only  are  to  preach  the  word.  It  is 
worth  while  observing,  at  this  point,  that  the  Standards  give 
no  favor  to  preaching  by  women.  Even  the  comparative 
silence  of  the  Standards  upon  this  subject  cannot  be  adduced 
in  favor  of  this  practice ;  for  at  the  time  when  they  were 
drawn  up  the  question  of  women  preaching  was  not  even 
raised.  Hence,  the  supposed  silence  of  the  Standards  upon 
the  matter  is  no  argument  in  its  support. 

The  last  remark  to  be  made  under  this  liead  is  one  which 
has  been  hinted  at  already  in  a  general  way.  The  word  is 
made  effectual  to  the  elect  for  salvation  only  by  the  blessing 
of  the  Holy  Spirit  thereon.  It  is  the  Spirit  alone  who  makes 
the  reading,  and  especially  the  preaching,  of  the  v^ord  an 
effectual  means  of  grace  and  salvation.  Here,  again,  as  so 
often,  the  Standards  emphasize  the  necessity  and  efdcacy  of 
the  Holy  Spirit  for  all  true  religious  experiences. 

II.  The  Effects  of  the  Word  as  Read,  Preached,  and  Made 
Effectual  hy  the  Holy  Spirit  may  he  Next  Noted. 

To  a  certain  extent  what  was  said  In  the  nineteenth  chapter 
is  repeated  here,  in  regard  to  the  uses  of  the  word  or  law  of 
Uod  to  all  men,  and  to  the  unregenerate  and  regenerate,  re- 
spectively. First,  By  means  of  the  message  of  the  word, 
made  oflfectual  oy  the  Spirit,  sinners  are  enlightened,  con- 
vinced and  humbled.  These  are  three  important  factors. 
The  mind  is  enlightened  in  the  knowledge  of  itself,  the  con- 
science is  convinced  of  its  sinful,  guilty  state,  and  the  sinner 
himself  is  humbled  in  the  sight  of  Gcd,  as  the  message  of 
the  word  comes  to  him.  Next,  the  result  of  tlie  m*^ssage  of 
the  word  is  to  drive  sinners  out  of  themselves,  and  d^-aw  them 
unto  Christ.  This  is  an  admirable  statement.  By  means  of 
the  truth  ot  God  the  sinner  is  led  to  feel  and  see  that  he 
cannot  do  what  is  necessary  to  redeem  and  save  himself,  and 
he  is  aloo  led  to  see  that  in  Christ  all  that  is  needful  has  been 
provided  and  secured,  so  that  he  abandons  all  efforts  to  save 
himself,  and  turns,  with  penitent  heart  and  ready  feot,  to  the 


;  I 


3ih 


w 


^ord.  It  is 
Indards  give 
pomparative 
'  be  adduced 
they  were 
IS  not  even 
adards  upon 

s  one  which 

The  word  is 

the  blessing 

I  who  makes 

;he  ^ord  an 

agaia,  as  so 

id  efdcacy  of 

1. 

d,  and  Made 

enth  chapter 
ord  or  law  of 
(generate,  re- 
of  the  word, 
htened,  con- 
'tant  factors, 
self,  the  con- 
id  the  sinner 
e  message  of 
e  m<^ssage  of 
id  d^aw  them 
By  means  of 
see  that  he 
I  himself,  and 
Iful  has  been 
fforts  to  save 
y  feet,  to  the 


it 


The  Means  of  Grace  ;  General  View  ;  The  Word.    273 

Lord  Jesus  Christ,  to  find  peace  by  believing  on  him.  The 
third  result  of  the  word  is  that  sinners,  having  been  led  to 
Christ,  are  by  means  of  the  word  conformed  to  his  image, 
and  subdued  to  his  will.  The  nature  of  the  believing  sinner 
is  made  like  that  of  Christ,  and  his  will  is  brought  into  har- 
mony with  that  of  his  Master.  A  further  result  of  the  word 
is  seen  in  the  fact  that  believers  are  thereby  greatly  strength- 
ened against  temptations  and  corruptions.  The  word  be- 
comes a  means  of  defence,  even  as  Jesus  found  it  to  be  in 
his  wilderness  temptation.  And,  finally,  the  crowning  result 
of  the  word  as  a  means  of  grace  is  that  believers  are  built  up 
in  grace  and  knowledge,  and  are  established  in  holiness  and 
comfort,  through  faith  unto  salvation.  They  are  sanctified 
through  the  truth,  the  word  of  God  being  that  truth.  Thus, 
every  step  in  the  believer's  experience  is  marked  out  dis- 
tinctly, under  the  operation  of  the  Spirit  working  by  and 
with  the  word  in  his  mind  and  heart.  Here  there  is  convic- 
tion, faith  in  Christ,  likeness  to  Christ,  spiritual  defence,  and 
complete  salvation  in  the  end. 

III.  A  I'hird  Practical  Question  Relates  to  the  Way  in 
which  the  Word  is  to  he  Head,  Preached  and  Heard. 

The  Catechisms  both  speak  upon  this  point,  the  Larger  ex- 
panding the  statement  of  the  Shorter  considerably.  The  points 
here  are  now  noted  in  order.  First,  There  must  be  high  and 
reverent  esteem  for  the  Scriptures.  This  esteem  is  necessary  to 
lead  men  to  give  heed  to  the  message  which  they  contain.  If 
men  have  not  a  high  regard  for  the  Scriptures  they  are  not 
likely  to  pay  much  heed  to  what  they  utter.  Then,  Secondly^ 
There  is  to  be  a  firm  persuasion  that  the  Scriptures  are  the 
very  word  of  God,  and  that  he  alone  can  enable  us  to  under- 
stand them.  Here  there  are  two  related  things.  On  the-one 
hand,  the  word  must  be  read  and  heard  with  the  firm  con- 
viction that  it  is  a  message  from  God,  ana  not  merely  a 
human  voice ;  and  on  the  other  hand,  it  is  to  be  kept  in  mind 
that  only  he  who  gave  the  Scriptures  by  the  spirit  of  inspi- 
18 


% 


^11: 


,     J 


'41 


274 


The  Presbyterian  Standards. 


I     I 


■  ! 

ii 


in 


'  I 


n 


ration  can  enable  men  to  understand  them  by  the  spirit  of 
illumination.  Thirdly,  The  reading  and  preaching  of  the 
word  must  be  attended  to  with  a  sincere  desire  to  know,  be- 
lieve, and  obey  the  will  of  God  therein  revealed.  Hence,  all 
idle  speculations,  or  mere  literary  or  philosophic  aims,  are  to 
be  set  aside,  and  there  should  be  an  earnest  desire  to  find 
out  the  will  of  God  for  present  duty,  by  the  reading  and  the 
preaching  of  the  word  of  God.  It  is  instructive  to  note  the 
force  of  the  three  stages  in  these  results  of  the  word  of  God. 
There  is  knowledge  of,  then  faith  in,  and,  last  of  all,  obedi- 
ence to,  the  will  of  God.  And  they  are  mentioned  in  their 
proper  order,  for  the  end  of  both  knowledge  and  faith  is  to 
obey  the  will  of  God,  and  so  fulfil  the  end  of  our  being. 
Fourthly,  The  word  must  be  diligently  heeded,  by  giving 
attention  to  the  matter  and  scope  of  the  Scriptures.  This 
enjoins  an  intelligent,  thorough  and  comprehensive  study  of 
the  Scriptures.  The  importance  of  this  is  evident,  and  need 
not  be  insisted  on.  Finally,  the  word  is  to  be  preached  and 
heard  with  meditation,  application,  self-denial  and  prayer. 
The  Shorter  Catechism  sums  up  this  point  and  the  preceding 
one  by  saying  that  the  word  must  be  attended  to  with  dili- 
gence, preparation,  and  prayer.  The  Larger  Catechism  under 
this  last  head  sets  down  four  words  of  much  meaning.  There 
is  to  be  meditation  of  a  serious  and  devout  nature,  application 
of  an  earnest  and  painstaking  sort,  self-denial,  if  necessary, 
of  time  and  comfort,  and.  above  all,  prayer  for  that  Spirit  of 
all  grace  v/bich  alone  can  make  the  word  effectual  unto  sal- 
vation. Thus,  the  word,  dwelling  in  believers  in  all  wisdom 
and  spiritual  understanding,  causes  them  to  grow  up  in  all 
things  after  the  likeness  of  him  who  hath  called  them  to 
glory  and  virtue. 

IV.  This  Chapter  at  this  Point  may  Brief  y  Set  Down  a  few 
things  which  the  Larger  Catechism  Mentions  for  the  Benefit  of 
those  who  are  to  he  Preachers  of  the  Word. 

There  is  here  given,  in  answer  to  a  single  question,  an  ex- 


~^ 


I 


he  spirit  of 
ling  of  the 
)  know,  be- 
Hence,  all 
aims,  are  to 
sire  to  find 
ing  and  the 
to  note  the 
ord  of  God. 
all,  obedi- 
led  in  their 
i  faith  is  to 
our  being, 
by  giving 
;ures.     This 
;ive  study  of 
at,  and  need 
reached  and 
and  prayer, 
[le  preceding 
to  with  dili- 
jchism  under 
ling.     There 
I,  application 
f  necessary, 
hat  Spirit  of 
lal  unto  sal- 
Q  all  wisdom 
ow  up  in  all 
led  them  to 

!  Down  a  few 
he  Benefit  of 

stion,  an  ex- 


The  Means  of  Grace  \  General  View  ;  The  Word.    275 

ceedingly  complete  outline  of  homiletical  advice,  to  which 
ministers  of  the  gospel  will  do  well  to  give  earnest  heed. 
Little  more  than  the  headings  can  be  set  down  here. 

First,  The  word  is  to  be  preached  soundly.  All  those  who 
are  called  to  labor  in  the  ministry  of  the  word  are  to  preach 
sound  doctrine.  The  mind  of  the  Spiiit  as  set  forth  in  tho 
word  is  to  be  declared,  and  cunningly-devised  fables  are  to 
be  avoided.  And  the  whole  truth,  in  its  proper  scriptural 
proportions,  is  to  be  preached.  Secondly,  The  word  is  to  bo 
preached  diligently.  The  preacher  is  to  be  earnest  and 
active  in  his  work.  In  season,  and  out  of  season,  he  is  to 
sow  the  seed  beside  all  waters,  and  then  leave  the  result  with 
him  who  sends  him  to  preach.  Thirdly,  The  minister  is  to 
preach  the  word  plainly.  He  is  to  so  speak  that  the  people 
can  understand  the  whole  counsel  of  God  in  the  matter  of 
duty  and  salvation.  He  is  not  to  use  enticing  words  of  man's 
wisdom  and  seek  to  gain  thereby  the  praise  of  man,  but  he 
is  to  seek  to  so  preach  that  his  words  may  be  in  demon- 
stration of  the  Spirit  and  with  power.  He  is  to  be  simply  a 
herald.  Fourthly,  The  word  is  to  he  faithfally  preached  by 
the  minister  of  the  gospel.  He  is  to  keep  nothing  back.  He 
is  to  be  faithful  to  him  whose  message  he  bears,  faithful  to 
those  to  whom  the  message  is  sent,  and  faithful  to  himself. 
This  fidelity  is  a  very  important  factor  in  the  case.  Fifthly ^ 
The  minister  must  preach  the  word  wisely.  He  is  to  have 
the  wisdom  of  the  serpent.  He  will  thus  seek  to  adapt  the 
message  to  the  condition  and  needs  of  the  hearers,  whether 
warning,  rebuke,  exhortation,  invitation,  or  consolation.  He 
will  also  seek  to  adapt  the  message  to  the  capacities  of  his 
hearers.  The  learned  and  the  ignorant,  the  young  and  the 
old,  will  all  be  thought  of  and  provided  for.  Sixthly,  The 
message  of  the  word  is  to  be  declared  zealously.  The  message 
is  all-important,  and  it  should  be  declared  with  zeal.  This 
zeal  should  be  begotten,  not  of  a  desire  for  personal  fame,  but 
of  a  fervent  love  of  God,  and  a  tender  regard  for  the  souls  of 


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276 


The  Presbyterian  Standards. 


men.  This  zeal  will  prompt  to  great  earnestness.  ^Seventhly, 
The  word  is  to  be  preached  sincerely.  Selfish  ends  or  aims  are 
to  be  laid  aside,  and  the  glory  of  God  in  the  conversion,  edifi- 
cation and  salvation  of  the  hearers  should  be  the  controlling 
motive  of  the  preacher.  If  thus  preached,  the  word  will  be 
quick  and  powerful,  and  fruitful  in  the  salvation  of  souls. 
,  V.  This  Chapter  may  Properly  Close  with  a  Brief  Statement 
of  the  Rules  which  the  Larger  Catechism  Lays  Down  for  the 
Interpretation  of  the  Word. 

These  rules  are  of  the  utmost  importance  in  their  bearing 
upon  the  exposition  of  the  ten  commandments  to  be  made  in 
the  two  following  chapters.  There  are  eight  rules,  as  follows : 

1.  The  perfection  of  the  law  of  God  is  to  be  kept  in  mind. 
As  perfect,  it  binds  in  the  whole  man,  and  to  full  conformity, 
forever.  The  utmost  perfection  in  every  duty  is  required, 
and  the  least  degree  of  sin  is  forbidden. 

2.  The  spirituality  of  the  law  is  also  to  be  remembered. 
It  is  a  law  which  reaches  to  the  mind,  will,  heart,  and  all  the 
other  powers  of  the  soul,  as  well  as  to  words,  works,  and 
gestures.  In  the  explanation  of  some  of  the  commandments 
this  is  a  valuable  rule. 

3.  The  relations  of  the  commands  in  the  law  are  to  be  kept 
in  view.  One  and  the  same  thing,  in  divers  respects,  is  re- 
quired and  forbidden  in  several  commandments.  This  must 
be  carefully  noted  in  all  cases. 

4.  When  a  duty  is  commanded,  the  contrary  sin  is  forbid- 
den, and  vice  versa.  When  a  promise  is  annexed,  a  contrary 
threat  is  implied,  and  vice  versa.  This  is  a  very  compre- 
hensive rule- 

5.  What  God  forbids  is  never  to  be  done.  His  command 
is  always  duty,  yet  every  duty  is  not  to  be  done  at  all  times. 
This  rule  naturally  opens  the  door  for  the  casuist  to  enter 
with  his  subtilties. 

6.  Under  one  sin  or  duty,  all  of  the  same  kind  are  forbid- 
den or   commanded,  together  with  all  tl)e  causes,  means. 


The  Means  of  Grace;  General  View;  The  Word.    277 

occasions,  appearances,  and  provocations  connected  there- 
with.    This  is  also  a  far-reaching  rule. 

7.  What  is  forbidden  or  commanded  to  ourselves,  we  are 
to  seek  that  it  may  be  avoided  or  performed  by  others,  ac- 
cording to  the  duty  of  our  several  places  and  relations. 

8.  In  what  is  commanded  to  others,  we  are  bound  to  be 
helpful  to  them  according  to  our  places  and  callings.  We 
are  also  to  take  heed  not  to  be  partakers  with  others  in  what 
is  forbidden  to  them. 

These  important  rules  stated  in  the  Larger  Catechism  show 
how  complete  the  Standards  are  on  the  practical  side.  Just 
as  in  the  previous  section  there  was  much  sensible  homileti- 
cal  advice  given  to  those  who  preach  the  word,  so  here  there 
are  useful  hermeneutical  hints  in  regard  to  the  interpretation 
of  the  Scriptures.  The  hints  bear  partly  upon  the  exposi- 
tion of  the  doctrines  of  the  gospel  and  partly  upon  the  dis- 
covery of  the  whole  duty  of  the  Christian  man.  Let  all  who 
read  th  o  Scriptures  seel^  to  follow  the  hints  these  rulet*  supply. 


n 


t  f 


■ill 


CHAPTER   XXIII. 

THE  MEANS  OF  GRACE;  THE  WORD;  THE  FIRST  TABLE. 

SuoRTEK  Catechism,  43-63;  Lakoek  Catechism,  101-121;  Confession  of 

Faith,  . 

THE  exposition  of  the  commandments  in  order  is  now  to 
be  proceeded  with,  and  in  this  chapter  a,  brief  outline 
of  the  contents  of  the  first  table  of  the  law  will  be  given. 
This  table  contains  four  commands,  and  in  these  man's  duties 
to  God  are  set  forth.  It  is  important  to  note  the  fact  that  in 
the  decalogue  the  duties  of  man  to  God  are  mentioned  first, 
and  that  his  duties  to  his  fellow  men  are  stated  afterwards. 
The  order  of  the  facts  is  the  same  as  in  the  Lord's  prayer, 
which  has  petitions  that  terminate  upon  God  before  those 
which  relate  to  man  are  announced.  The  plan  of  treatment 
to  be  followed  in  this  exposition  divides  the  decalogue  into 
two  tables,  with  four  commands  in  the  one  and  six  in  the 
other.  Romish  theologians  combine  the  first  and  second 
and  divide  the  tenth,  making  thus  a  rather  arbitrary  arrange- 
ment to  serve  their  own  peculiar  purposes. 

Both  Catechisms  call  attention  to  what  is  known  as  the 
preface  to  the  commandments.  This  preface  is  in  these 
words:  "I  am  the  Lord  thy  God,  which  have  brought  thee 
out  of  the  land  of  Egypt,  out  of  the  house  of  bondage." 
The  Shorter  Catechism  says  that  this  teaches  us  that  because 
God  is  the  Lord,  and  our  God  and  Redeemer,  therefore  we 
are  bound  to  keep  all  his  commandments.  This  statement 
the  Larger  Catechism  enlarges  considerably.  It  says  that 
this  preface  manifests  God's  sovereignty  over  us,  as  the 
eternal  and  immutable  Jehovah,  and  as  almighty  God.  It 
further  teaches  that  God,  having  his  beiwg  in  and  of  himself, 
gives  being  to  all  his  words  and  works.     It  indicates,  still 

further,  the  important  fact  that  God  is  a  covenant  God,  in 

378 


The  Means  of  Grace  ;  The  "Word. 


279 


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covenant  with  Israel,  and  so  with  all  his  people.  It  hints 
that  as  he  brought  Israel  out  of  his  bondage  in  Egypt,  so  he 
delivers  us  from  our  spiritual  thraldom.  Hence,  we  are 
bound  to  take  him  for  our  God  alone,  and  to  keep  all  his 
commandments.  Thus  the  preface  becomes  a  solemn  intro- 
duction to  the  very  weighty  commands  which  follow.  After 
this  preface  the  substance  of  the  several  commands,  together 
>vdth  reasons  annexed  to  some  of  them,  will  be  taken  up  in 
their  order. 

This  chapter  has  the  large  task  of  seeking  to  expound  the 
first  table  with  its  four  important  commands.  The  Cate- 
chisms both  agree  in  saying  that  the  sum  of  these  four  com- 
mands, which  set  forth  our  duty  to  God,  is  that  we  are  to 
love  the  Lord  our  God  with  all  our  heart,  and  with  all  our 
soul,  and  with  all  our  strength,  and  with  all  oui  mind.  This 
is  virtually  our  Lord's  summary,  and  is  entirely  complete. 
In  this  exposition  the  plan  of  the  Catechism  will  be  followed 
by  stating  the  commands  in  order,  by  setting  forth  the  things 
required  and  the  things  forbidden,  and  by  explaining  the 
reasons  annexed,  where  there  are  such. 

I.   The  First  Commandment. 

This  command  is  very  brief  and  to  the  point :  "  Thou 
shalt  have  no  other  gods  before  me."  This  indicates  in  un- 
mistakable terms  what  the  proper  ohject  of  worship  is.  It 
is  the  one  living  and  true  God,  the  triune  Jehovah,  who  is 
the  creator  of  all  things  and  the  preserver  of  all  the  works  of 
his  hands,  and  who  is  high  over  all  and  blessed  forevermore. 
He  alone  is  the  sole  object  of  worship. 

1.  The  Duties  Required  hy  this  Command.  In  general,  it 
requires  us  to  know  and  acknowledge  God  to  be  the  only  true 
God,  and  to  worship  and  glorify  him  accordingly.  The 
Larger  Catechism  expands  this  statement  by  saying  that  we 
are  to  think,  meditate,  remember,  highly  esteem,  honor, 
adore,  choose,  love,  desire,  fear,  bel'.eve,  trust,  hope,  delight, 
and  rejoice  in  God.     Further,  we  are  to  be  zealous  for  him. 


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280 


The  Presbyterian  Standards. 


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call  upon  him,  give  him  thanks  and  praise,  yield  all  obedi- 
ence and  submission  to  him  in  the  whole  man,  be  careful  to 
please  him  in  all  things,  and  sorry  when  we  in  any  way  offend 
him.  We  are  also  to  walk  humbly  with  him  all  our  days. 
These  are  the  positive  duties  here  enjoined. 

2.  The  Sins  Forbidden  by  this  Command.  In  general,  we 
are  forbidden  to  deny,  or  not  to  worship  and  glorify  the  true 
God  as  God,  and  the  giving  the  worship  and  glory  to  any 
other  which  are  due  to  him  alone.  Expanding  this  state- 
ment under  the  guidance  of  the  Larger  Catechism,  atheism, 
or  the  denial  of  God  in  any  way,  is  forbidden.  In  like 
manner,  every  form  of  idolatry,  or  the  having  and  worship- 
ping of  more  gods  than  one,  or  putting  a  false  god  in  the 
place  of  the  true  God,  is  condemned.  The  failure  to  vouch 
or  confess  God  as  our  God,  or  the  omission  of  anything  due 
to  God,  is  also  forbidden  here.  Even  ignorance  of  God,  for- 
getfulness  of  his  claims,  false  opinions  and  unworthy  and 
wicked  thoughts  about  him,  are  to  be  set  aside.  So,  also,  all 
profaneness  and  hatred  of  God,  as  well  as  self-love  and  self- 
seeking,  are  placed  under  the  ban.  Further,  all  inordinate 
setting  of  mind  and  heart  on  other  things,  and  taking  them 
off  from  God,  in  whole  or  in  part,  is  to  be  avoided.  Unbe- 
lief, heresy,  despair,  hardness  of  heart,  pride,  carnal  security, 
tempting  God,  carnal  delights  and  joys,  blind  zeal,  luke- 
warmness,  deadness  of  spirit,  apostasy  from  God,  all  fall 
under  the  condemnation  of  the  terms  of  this  commandment. 

Specially  forbidden  here,  also,  are  praying  or  giving  any 
religious  worship  to  saints,  angels,  or  any  creature,  all  com- 
pacts with  the  devil,  or  heeding  his  suggestions,  making  men 
lords  of  mind  and  conscience.  So,  also,  despising  God, 
gri'^ving  God,  grieving  his  Spirit,  discontent  under  God's 
dispensations,  and  ascribing  the  praise  of  any  good  we  have, 
or  can  do,  to  fortune,  idols,  ourselves,  or  any  other  creature 
is  absolutely  forbidden. 

It  is  added,  by  way  of  further  explanation,  that  the  words 


iU- 


The  Means  of  Grace  ;  The  Word. 


281 


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"before  me,"  in  this  command  teach  us  that  God,  who  sees 
and  knows  all  things,  takes  special  notice  of,  and  is  much 
displeased  with,  the  sin  of  having  any  other  gods,  or  witii 
our  giving  to  any  other  the  honor  and  service  which  he  alone 
may  justly  claim. 

II.  The  Second  Commandment. 

This  command  is  much  longer  in  its  terms  than  the  first, 
and  has  some  important  reasons  attached  to  it.  It  is  as 
follows :  "  Thou  shalt  not  make  unto  thee  any  graven  image, 
or  any  likeness  of  anything  that  is  in  heaven  above,  or  that 
is  in  the  earth  beneath,  or  that  is  in  the  water  under  the 
earth;  thou  shalt  not  bow  down  thyself  to  them  nor  serve 
them ;  for  I  the  Lord  thy  God  am  a  jealous  God,  visiting  the 
iniquity  of  the  fathers  upon  the  children  unto  the  third  and 
fourth  generation  of  them  that  hate  me,  and  showing  mercy 
unto  thousands  of  them  that  love  me  and  keep  my  command- 
ments." 

It  will  be  observed  that  this  command  indicates  the  true 
mode  of  worship,  just  as  the  first  pointed  out  the  only  object 
of  worship.  The  right  manner  in  which  the  true  God  is  to 
be  properly  worshipped  is  a  matter  of  much  importance,  for 
many  who  believe  in  the  one  true  God  err  in  the  mode  in 
which  they  worship  him.  This  command,  therefore,  is  of 
much  practical  value. 

1.  The  Duties  Required.  In  general,  this  command  requires 
us  to  receive,  observe,  and  keep  pure  and  entire,  all  such  re- 
ligious worship  and  ordinances  as  God  has  appointed  in  his 
word.  The  Larger  Catechism  says,  further,  that  particularly 
prayer  and  thanksgiving  in  the  name  of  Christ,  the  reading, 
preaching,  and  hearing  of  the  word  and  the  administration 
of  the  sacraments,  are  to  be  regarded  as  parts  of  worship. 
Under  this  command,  also,  the  observance  of  the  government 
and  discipline  of  the  church,  and  the  maintenance  of  the 
ministry  thereof,  are  said  to  be  required  by  this  command. 
Religious  fasting,  swearing  by  the  name  of  God,  and  making 


fi 


II 


282 


The  Pbesbyterian  Standards. 


:i 


lawful  vows  to  God,  are  also  to  be  approved.  All  false 
modes  of  worship  are  to  be  disapproved,  detested,  and 
opposed  by  the  requirements  of  this  command.  And  all 
monuments  of  idolatry  are  to  be  removed  as  far  as  possible. 
Here  the  sphere  of  foreign  missions  is  open  before  our  eyes. 

2.  The  /Sins  Foi'hiddeii.  In  a  general  way,  this  command 
forbids  the  worshipping  of  God  by  images,  or  in  any  other 
way  not  appointed  in  his  word.  The  Larger  Catechism 
further  explains  this  to  include  the  forbidding  of  the  devis- 
ing, using,  or  approving  in  any  way,  any  religious  worship 
not  instituted  by  God  himself.  So,  also,  the  making  of  any 
repres'^ntations  of  God,  or  of  any  of  the  persons  of  the 
Trinity,  either  in  the  mind  or  by  any  outward  image  or  like- 
ness of  any  creature  whatever,  and  the  worshipping  of  such 
image  as  God,  or  worshipping  God  by  means  of  it,  is  con- 
demned. The  making  of  any  false  deities,  and  all  worship 
or  service  of  them,  is  forbidden  also.  Further,  all  corrup- 
tion of  worship  of  the  true  God  by  superstitious  devices,  all 
human  additions  to  the  worship  of  God,  or  the  omission  of 
what  is  enjoined  in  the  Scriptures  by  God,  whether  invented 
by  ourselves  or  received  by  tradition  from  others,  no  matter 
how  ancient  or  widely  observed,  are  condemned  by  this  com- 
mand. Finally,  in  connection  with  the  mode  of  worship,  all 
simony  and  sacrilege,  all  neglect  and  contempt  for  the  wor- 
ship and  ordinances  required  by  God's  word,  are  equally  for- 
bidden by  the  scope  of  this  commandment. 

It  will  be  seen  that  the  exposition  given  in  the  Standards, 
both  of  this  command  and  of  the  first,  is  pointed  against  the 
doctrines  of  Rome.  The  first  is  directed  against  its  idolatry, 
and  the  second  against  the  use  of  images,  and  its  unscrip- 
tural  additions  to  religious  worship.  But  the  Standards  do 
not  enter  into  any  controversy  upon  these  questions,  so  that 
the  present  explanation  need  only  point  out  the  fact  above 
indicated  in  regard  to  the  attitude  of  the  Standards  in  rela- 
tion to  Ro^e. 


J 


The  Means  of  Grace  ;  The  Word. 


283 


11  false 
d,   and 
nd  all 
ossible. 
Lir  eyes, 
mmand 
J  other 
techism 
|e  devis- 
orship 
of  any 
of  the 
or  like- 
of  such 
is  con- 
worship 
corrup- 
tees, all 
ission  of 
nvented 
3  matter 
lis  corn- 
ship,  all 
he  wor- 
ally  for- 

mdards, 
inst  the 
dolatry, 
mscrip- 
ards  do 
so  that 
t  above 
in  rela- 


3.  77ie  lieasons  A  ttached  to  this  Command. 

These  reasons  are  found  in  the  latter  part  of  the  com- 
mand, and  are  summed  up  under  three  heads  in  the  Cate- 
chisms. First,  There  is  God's  sovereignty  over  us.  He  is 
our  creator,  and  we  are  dependent  upon  him  for  our  being, 
and  all  our  blessings.  He  is  also  our  moral  governor,  and 
has  a  right  to  require  of  us  whatever  is  in  harmony  with  the 
conditions  of  the  moral  government  under  which  we  are 
placed.  That  we  should  worship  him  in  the  way  he  ap- 
points, and  in  no  other,  naturally  follows  from  this.  Secondly, 
God  has  propriety  in  us.  He  has  made  us  with  the  moral 
nature  which  we  possess;  and,  having  giving  it  to  us,  it  is 
proper  that  the  return  of  homage  and  service  which  that 
nature  can  make  should  be  given  to  him.  This  divine  owner- 
ship of  us  is  a  strong  reason  for  the  claim  which  God  makes 
upon  us  for  worship.  And,  Thirdly,  God  has  a  zeal  for  his 
own  proper  worship.  This  being  the  case,  all  false  worship, 
or  anything  which  does  not  honor  the  requirements  of  God, 
as  to  worship,  must  be  distasteful  to  him,  who  will  have  no 
other  to  even  share  the  homage  which  he  alone  claims  ex- 
clusively for  himself.  And  he  will  surely  punish  those  who 
hate  and  dishonor  him,  and  richly  reward  those  who  love 
and  worship  and  serve  him  aright. 

III.   The  Third  Commandment. 

This  command  is  a  brief  one,  with  a  pertinent  reason  at- 
tached to  it,  and  it  is  as  follows :  "  Thou  shalt  not  take  the 
name  of  the  Lord  thy  God  in  vain,  for  the  Lord  will  not 
hold  him  guiltless  that  taketh  his  name  in  vain."  This  com- 
mand indicates  the  suitable  spirit  or  temper  in  which  the 
worship  should  bo  rendered.  The  name  of  God,  and  all  that 
is  implied  therein,  is  to  be  hallowed  in  our  hearts.  This 
clearly  points  to  the  inner  spirit  which  should  prompt  us  to 
worship. 

1.   The  DutUs  Required  ly  this  Command. 

In  general,  this  command  requires  the  holy  and  reverent 


ii 


284 


The  Presbyterian  Standards. 


in 


use  of  God's  names,  titles,  attributes,  ordinances,  word,  and 
works.  The  Larger  Catechism  adds  some  things  of  import- 
ance, after  those  above-named  from  the  Shorter  Catechism 
are  mentioned.  The  ordinances  to  be  noticed  are  the  word, 
sacraments,  prayer,  oaths,  vows  and  lots.  The  works  named 
are  those  by  which  God  makes  himself  known.  All  these 
things  are  to  be  holily  and  reverently  used  in  thought  and 
meditation,  in  word  and  writing.  Then,  along  with  these,  there 
is  to  be,  on  our  part,  a  holy  profession,  and  an  answerable 
conversation,  which  is  to  be  for  the  glory  of  God,  and  the 
good  of  ourselves  and  others.  Thus,  the  inner  spirit  and 
the  outer  form  of  worship  are  to  be  in  harmony. 

2.  The  Sins  Forbidden  hy  this  Command. 

In  general,  this  command  forbids  all  profaning  or  abusing 
of  anything  whereby  God  makes  himself  known.  This  com- 
prehensive statement  is  further  explained  in  the  Larger 
Catechism.  It  forbids  the  not  using  God's  name  as  required, 
and  also  the  abuse  of  that  name  in  an  ignorant,  vain,  irrev- 
erent, profane  way,  or  a  superstitious  or  wicked  use  of  the 
titles,  attributes,  attributes  or  works  of  God.  It  also  forbids 
all  blasphemy,  perjury,  sinful  cursing,  oaths,  vows  and  lots, 
the  violation  of  lawful  oaths  and  vows,  and  the  fulfilling  of 
those  which  are  unlawful.  It  likewise  forbids  murmuring  at, 
and  misapplying  of,  God's  decrees  and  providences,  pervert- 
ing in  any  way  the  word  of  God,  holding  of  false  doctrines, 
abusing  the  name  of  God  to  charms,  or  sinful  lusts,  or  prac- 
tices, reviling  or  opposing  God's  truth,  grace  and  ways. 
And,  finally,  it  forbids  the  profession  of  religion  in  hypocrisy, 
the  being  ashamed  of  religion,  or  making  one's  self  ashamed  of 
it,  by  inconsistent  walk  and  conversation,  or  by  backsliding 
from  the  ways  of  God.  This  fully  exhibits  the  false  spirit 
in  religion  which  this  command  condemns  in  such  a  forcible 
way. 

3.  The  Reason  Annexed  to  this  Command. 

This  reason  is  really  a  single  one,  to  the  effect  that,  even 


The  Means  of  Grace  ;  The  Word. 


285 


fd,  and 

import- 

jechism 

|e  word, 

named 

11  these 

;ht  and 

}e,  there 

Iwerable 

and  the 

irit  and 


abusing 
liiis  corn- 
Larger 
•equired, 
in,  irrev- 
3e  of  the 
0  forbids 
and  lots, 
[filling  of 
uring  at, 

pervert- 
ioctrines, 

or  prac- 
id  ways, 
j^pocrisy, 
bamed  of 
cksliding 
Ise  spirit 
t  forcible 


iiat,  even 


if  those  who  break  this  command  escape  punishment  from 
men,  they  will  not  be  allowed  to  escape  the  righteous  punish- 
ment of  God.  Because  he  is  the  Lord  our  God  his  name  is 
not  to  be  profaned  or  abused  by  us,  because  if  we  do  so  with 
impunity  and  without  penitence,  there  is  in  store  for  us  only 
the  fearful  looking-for  of  judgment.  The  authority  of  God 
as  moral  ruler  assures  this  result. 

IV.   The  Fourth  Comrnandment. 

This  is  another  of  the  longer  commands,  and  it  is  now  set 
down  at  length  as  follows:  "Remember  the  Sabbath-day  to 
keep  it  holy.  Six  days  slialt  thou  labor  and  do  all  thy  work ; 
but  the  seventh  day  is  the  Sabbath  of  the  Lord  thy  God ;  in 
it  thou  shalt  not  do  any  work,  thou,  nor  thy  son,  nor  thy 
daughter,  nor  thy  manservant  nor  thy  maidservant,  nor  thy 
cattle,  nor  thy  stranger  that  is  within  thy  gates ;  for  in  six 
days  the  Lord  made  heaven  and  earth,  the  sea,  and  all  that 
in  them  is ;  wherefore  the  Lord  blessed  the  Sabbath-day  and 
hallowed  it." 

This  command  evidently  sets  forth  the  mne  of  worship. 
It  enjoins  that  a  suitable  season  of  time  shall  be  set  apart  for 
the  worship  of  almighty  God.  Thus,  in  these  four  commands 
we  have  the  object,  the  mode,  the  spirit,  and  the  time  for 
worship  all  presented  by  divine  authority. 

\.  The  Dxities Requiredhy  this  Command.  These  duties  are 
all  summed  up  under  three  heads.  There  is  to  be  a  holy  rest- 
ing and  religious  worship  for  the  whole  day.  The  duties  en- 
joined, in  general,  are  that  men  shall  sanctify  and  keep  holy 
to  God  all  such  set  times  as  he  has  appointed  in  his  word, 
expressly  one  whole  day  in  seven.  This  was  the  seventh 
day  from  the  beginning  until  the  resurrection  of  Christ,  and 
it  is  to  be  the  first  day  of  the  week  ever  since,  and  so  to  con- 
tinue to  the  end  of  the  world,  which  is  the  Christian  Sab- 
bath, and  in  the  New  Testament  is  called  the  Lord's  day. 

This  holy  day  is  to  be  kept  or  sanctified  by  a  holy  resting 
all  that  day,  not  only  from  such  works  as  are  at  other  times 


i^ 


iij 


=..  .risaSf 


286 


The  Presbyterian  Standards. 


sinful,  but  even  from  sucli  worldly  employments  and  recrea- 
tions as  are  on  other  days  lawful.  In  addition,  we  are  to 
make  it  our  delight  to  spend  the  hours  of  the  day,  except  so 
much  as  may  be  taken  up  by  works  of  necessity  and  mercy, 
in  the  public  and  private  exercises  of  the  worship  of  God. 
In  order  that  we  may  do  this  aright,  we  are  to  prepare  our 
hearts  and  order  our  business  aflfairs  beforehand,  that  we 
may  be  free  that  day  for  its  holy  duties  and  privileges.  The 
charge  of  keeping  the  Sabbath  aright  lies  specially  upon  the 
governors  of  families,  and  other  superiors  who  are  bound  to 
keep  it  themselves,  and  to  see  that  those  under  their  charge 
also  keep  it.  This  raises  the  difficult  question  as  to  how  far 
the  civil  magistrate  should  enact  and  enforce  the  Sabbath 
law.  It  is  clear  that  the  Standards  announce  it  to  be  the 
duty  of  such  authorities  to  protect  the  sancti  /  of  the  Sab- 
bath-day, but  the  way  and  the  degree  in  which  this  is  to  be 
done  are  not  prescribed. 

2.  The  Sins  Forhidden  hy  this  Command.  In  a  general 
way,  the  omission  of  the  duties  pertaining  to  the  Sabbath, 
the  profaning  of  the  day  by  idleness,  the  doing  of  that  which 
is  sinful,  and  all  unnecessary  thoughts  or  words  or  works 
about  our  worldly  employments  or  recreations,  and  all  care- 
less and  negligent  performance  of  the  duties  of  the  day  are 
condemned.  Both  work  and  neglect  of  worship  are  for- 
bidden in  the  case  of  all  men,  so  that  merely  resting  from 
work  or  recreation  is  not  the  right  keeping  of  the  Sabbath, 
if  worship  be  neglected. 

3.  The  Heasons  Annexed  to  this  Comm^and  These  are  four 
in  number,  as  set  forth  in  the  exposition  of  the  latter  part  of 
this  command  in  the  Catechisms.  First,  God  allows  us  six 
days  of  the  week  for  ourselves,  and  hence  we  should  be  ready 
to  give  him  the  seventh  which  he  claims.  Secondly^  He  chal- 
lenges a  special  propriety  in  the  seventh  day,  and  his  de- 
mand in  this  case  is  most  reasonable.  Thirdly,  His  own 
example  is  a  strong  reason,  for  he  rested  the  seventh  day, 
and,  Fourthly,  He  blessed  the  Sabbath-day  and  hallowed  it, 


The  Means  of  Grace  ;  The  Word. 


287 


recrea- 
are  to 
3ept  so 
mercy, 
f  God. 
110  our 
liat  we 
The 
)on  the 
aund  to 
charge 
how  far 
Sabbath 
be  the 
he  Sab- 
is  to  be 

general 
Sabbath, 
at  which 
)r  works 
all  care- 
day  are 
are  for- 
ng  from 
Sabbath, 

are  four 
r  part  of 
ws  us  six 
be  ready 
He  chal- 
L  his  de- 
His  own 
;nth  day, 
[lowed  it, 


so  that  he  who  observes  it  will  be  blessed.  The  word  "  re- 
member," the  Larger  Catechism  says,  is  worthy  of  some  at- 
tention in  this  connection  in  regard  to  proper  Sabbath  ob- 
servance. 

It  is  to  be  observed  that  the  Standards  do  not  argue  the 
question  of  the  perpetuity  of  the  Sabbath  law.  They  very 
properly  assume  its  perpetual  obligation  upon  all  men. 
Nor  do  they  define  carefully  what  are  works  of  necessity 
and  mercy,  so  that  each  conscience  is,  to  a  certain  extent, 
left  to  make  its  own  interpretation,  always,  however,  in  har- 
mony with  the  teaching  of  the  word  of  God.  Whilst  the 
Sabbath  law,  as  expounded  in  the  Standards,  is  very  strict, 
it  does  not  prescribe  in  a  minute  way  the  details  of  its  ob- 
servance as  the  later  Jews  did.  Hence,  in  no  proper  sense 
can  the  teaching  of  the  Standards  be  called  Jewish,  or  even 
puritanical,  in  any  bad  sense. 

As  to  the  perpetual  obligation  of  the  Sabbath,  it  is  enough 
to  say  that  it  is  a  law  of  nature,  and  hence  ever  binding ;  that 
it  existed,  and  was  observed,  prior  to  the  formal  giving  of 
the  decalogue  at  Sinai ;  that  it  is  part  of  a  revealed  moral 
code,  and  immutable ;  that  it  has  not  been  revoked  by  any- 
thing in  the  New  Testament ;  that  our  Lord  enforced  it  by 
word  and  example;  and  that  the  physical,  mental,  moral, 
and  religious  needs  of  mankind  demand  both  the  bodily  and 
mental  rest,  as  well  as  the  season  for  worship,  which  the 
Sabbath  law  provides.  This  is  one  of  the  commands  for 
which  Christians  of  every  name  need  to  take  a  firm  and 
faithful  stand  at  the  present  day. 

This  completes  the  exposition  of  the  first  table  of  the  law. 
It  gives  information  in  regard  to  the  object,  the  mode,  the 
spirit,  and  the  season  for  worship.  It  is  evident  that,  if 
these  four  commands  are  carefully  observed,  they  will  be 
found  to  be  useful  means  of  grace,  building  the  believer  up 
in  his  most  holy  faith,  through  the  blessing  of  God  promised 
to  accompany  these  commands  when  faithfully  obeyed. 


I  I 


:!! 


r 


ill 


1 

1 

CHAPTER   XXIV. 

THE  MEANS  OF  GRACE;  THE  WORD;  THE  SECOND  TABLE. 

SnoBTER  Cateohism,  63-81 ;  Larger  Cateohism,  132-148 ;  Confession  op 

Faith,  — . 

THIS  chapter  undertakes  to  give  a  brief  exposition  of  the 
second  table  of  the  law  of  God,  viewed  as  a  means  of 
grace  for  the  believer.  This  table  contains  six  commands, 
and  therein  are  set  forth  our  duties  to  our  fellowmen  in  vari- 
ous relations.  The  exposition  here  must  of  necessity  be  very 
brief,  yet  it  is  hoped  that  it  will  serve,  to  some  extent,  to  ex- 
hibit the  remarkable  system  of  Christian  ethics  which  the 
Standards  inculcate. 

The  sum  of  these  six  commands  is  to  love  our  neighbors 
as  ourselves,  and  to  do  unto  others  as  we  wish  others  to  do 
unto  us.  This,  in  a  twofold  form  of  statement,  is  our  Lord's 
summary  of  the  contents  of  the  second  table  of  the  law,  and 
as  thus  stated  it  is  sometimes  called  the  Golden  Rule.  He 
who  rightly  regards  this  rule  will  surely  keep  all  the  six 
commands  which  make  up  the  second  table  of  the  law,  and 
he  will  thereby  discharge  his  duty  towards  his  fellowmen  in 
a  proper  way.  The  several  commands  are  now  to  be  taken 
up  in  order,  and  a  very  brief  exposition  of  each  will  be  made, 
following  quite  closely  in  the  order  of  the  Catechisms  in 
the  explanations  made. 

I.  The  Fifth  Commandment. 

This  command  forms  what  may  be  called  a  connecting 
link  between  the  two  tables.  It  brings  us  into  the  family 
circle,  and  enjoins  the  duties  which  children  owe  to  their 
parents,  and  by  implication  the  duties  of  parents  to  their 
children.  Thus,  after  duties  to  God  are  laid  down,  the  recip- 
rocal duties  of  parents  and  children  are  set  forth,  before  our 
duties  to  our  fellowmen  are  exhibited.     This  command  is  as 

288 


r 


The  Means  of  Grace  ;  The  Word. 


289 


ABLE. 

iSION  OF 

of  the 
sans  of 
Hands, 
n  vari- 
)e  very 

to  ex- 
ch  tlie 

glibors 
3  to  do 
Lord's 
kW,  and 
e.  He 
the  six 
iw,  and 
men  in 
3  taken 
e  made, 
sms  in 


necting 
)  family 
)0  their 
to  their 
le  recip- 
[ore  our 
ad  is  as 


follows :  "  Honor  thy  father  and  thy  mother,  that  thy  days 
may  be  long  upon  the  land  which  the  Lord  thy  God  giveth 
thee." 

The  Larger  Catechism  explains,  and  the  Shorter  implies, 
that  the  terms  "father  and  mother"  mean  not  only  natural 
parents,  but  also  all  superiors  in  age  and  gifts,  and  especially 
such  as  by  the  ordinance  of  God  are  over  us  in  the  place 
of  authority,  whether  in  the  family,  in  the  church,  or  in  the 
commonwealth.  This  gives  a  very  broad  scope  to  this  com- 
mand. It  opens  up  the  way  for  the  exposition  of  the  duties 
which  devolve  upon  the  ,  .en  in  the  sphere  of  the  family,  the 
state,  and  the  church.  And,  further,  it  is  to  be  kept  in  mind 
that  the  duties  which  men  owe  to  their  superiors  imply  cer- 
tain correlative  duties  which  they  owe  to  them.  Hence, 
emerge  the  relations  of  superiors,  inferiors  and  equals,  with 
their  respective  duties,  as  expounded  in  the  Standards. 

1.   The  Duties  Bequired  hy  this  Command. 

In  general,  it  requires  men  to  preserve  the  honor,  and  per- 
form the  duties,  belonging  to  every  one  in  their  several 
places  and  relations  as  superiors,  inferiors  and  equals.  The 
Larger  Catechism  explains  these  manifold  duties  at  great 
length,  while  the  Shorter  Catechism  merely  gives  an  outline 
of  their  general  scope.  Inferiors  owe  certain  duties  to  supe- 
riors, such  as  due  reverence  for  them  in  their  heart,  word 
and  conduct,  prayer  and  thanksgiving  for  them,  imitation  of 
their  graces,  ready  obedience  to  their  lawful  commands,  due 
submission  to  their  corrections,  fidelity  in  the  defence  of 
their  persons  and  authority,  bearing  with  their  infirmities, 
and  seeking  to  be  an  honor  to  them  and  their  government. 
This  is  true  of  parents,  of  civil  rulers,  and  of  the  proper 
officers  of  the  church  from  those  under  their  care  and 
charge. 

This  command  also  requires  certain  duties  from  superiors 
to  inferiors.  The  power  which  superiors  have  is  from  God, 
and  it  grows  out  of  the  relation  which  they  sustain  to  those 
19 


■:^ 


290 


The  Presbyterian  Standards. 


tinder  them.  It  is  their  duty  to  love,  bless,  and  pray  for 
their  inferiors ;  also  to  instruct  and  admonish  them,  and  also 
to  commend  and  reward  them  when  they  deserve  it.  They 
are  also  to  reprove  and  chastise  them  when  they  do  ill,  and 
at  the  same  time  to  protect  and  provide  for  them  all  things 
needful  for  both  soul  and  body.  They  are  also,  by  grave, 
wise,  holy,  and  exemplary  conduct,  to  procure  glory  to  God, 
and  honor  to  themselves.  In  this  way  only  can  they  rightly 
preserve  that  authority  which  God  has  put  upon  them.  This 
is,  indeed,  a  fine  code  of  ethics  for  all  rulers. 

As  between  equals,  it  is  their  duty  to  regard  the  dignity 
and  worth  of  each  other,  in  giving  honor  to  go  before  one 
another,  and  to  rejoice  as  much  in  each  other's  gifts  and  ad- 
vancements as  in  their  own.  This  is  an  exquisite  code  for 
courtesy  in  this  relation. 

2.   The  Sins  Forhidden  hy  this  Command. 

Speaking  generally,  this  command  forbids  the  neglecting, 
or  doing  anything  against,  the  honor  and  duty  which  belong 
to  every  one  in  their  several  places  and  relations.  The 
Larger  Catechism  so  enlarges  this  statement  that  only  a 
mere  summary  of  what  it  says  can  be  given  in  this  exposi- 
tion. The  sins  of  inferiors  against  superiors  are  all  neglect 
of  the  duties  required,  envying  their  persons  or  places,  hav- 
ing contempt  for  their  counsels  and  corrections,  and  such 
profane  and  scandalous  conduct  towards  them  as  proves  a 
shame  to  them  and  their  authority.  The  sins  of  superiors^ 
besides  the  neglect  of  their  duties,  are  all  inordinate  seeking 
of  their  own  glory,  ease,  profit,  or  pleasure,  commanding  un- 
lawful things,  or  favoring  that  which  is  evil,  or  discouraging 
that  which  is  good,  undue  correction,  careless  exposing  of 
them  to  temptation,  or  provoking  them  to  anger.  Also,  all 
dishonoring  themselves,  or  lessening  of  their  proper  au- 
thority, is  sinful  in  superiors.  The  sins  in  equals  consist 
chiefly  in  neglecting  the  duties  already  noted,  or  being  guilty 
of  the  opposite  evil  thoughts  or  deeds. 


The  Means  of  Grace  ;  The  Word. 


291 


3,   The  liedson  Annexed  to  this  Command. 

This  reason  is  simply  an  express  promise  of  long  life  and 
prosperity,  so  far  as  it  shall  serve  God's  glory  and  their  own 
good,  to  such  as  keep  this  commandment.  This  is  a  very 
practical  promise,  which  is  often  seen  to  be  verified  among 
men.  It  is  true  of  families  properly  regulated,  of  nations 
rightly  governed,  and  of  the  church  directed  according  to 
the  Scriptures,  that  they  shall  be  blessed  v/ith  long  life  and 
useful  service. 

II.   The  Sixth  Commandment. 

"  Thou  shalt  not  kill "  is  the  form  of  this  brief  but  pointed 
command.  The  one  important  thing  which  it  emphasizes  is 
the  sanctity  of  life,  especially  of  human  life. 

1.  The  Duties  Required  hy  this  Command. 

In  a  general  way,  this  command  requires  all  lawful  en- 
deavors to  preserve  our  own  life  and  the  life  of  others.  This 
is  further  explained  by  the  Larger  Catechism  to  include  re- 
sistance of  all  thoughts,  subduing  all  passions,  and  resisting 
all  temptations,  which  tend  to  the  unjust  taking  away  of  the 
life  of  any.  It  also  requires  just  defence  of  life  against  vio- 
lence, and  patient  bearing  of  the  hand  of  God.  To  the  same 
end,  a  quiet  mind,  and  a  cheerful  spirit  should  be  cherished, 
and  a  sober  use  of  meat,  drink,  physic,  sleep,  labor,  and 
recreation  ought  to  be  observed.  In  like  manner,  the 
thoughts  should  be  kind,  and  the  conduct  mild  and  peace- 
able. The  spirit,  also,  should  be  forbearing  and  forgiving, 
and  there  should  be  a  readiness  to  help  the  distressed,  and 
to  protect  the  innocent. 

2.  The  Sins  Forbidden  hy  this  Command. 

In  general,  it  forbids  the  taking  away  of  our  own  life  or  the 
life  of  our  neighbor  unjustly,  or  whatsoever  tends  thereto. 
Hence,  the  taking  away  of  the  life  of  ourselves  or  others, 
except  in  cases  of  judicial  procedure,  or  lawful  war,  or  neces- 
sary self-defence,  are  all  forbidden  by  this  command.  So, 
too,  the  withdrawing  or  neglecting  the  lawful  means  for  the 


I  ^  ( 


292 


The  Pkesbyterian  Standards. 


I 


la  . 


I* 


preservation  of  life,  sinful  anger,  desire  for  revenge,  all  ex- 
ce!!jai\e  passion,  and  distracting  care  are  forbidden.  The 
immoderate  use  of  meat  or  drink,  excessive  labor  or  recrea- 
tion, provoking  words,  oppression,  striking,  or  whatever  else 
tends  to  the  destruction  of  any  one's  life,  is  forbidden  by  the 
terms  of  this  command. 

Under  this  head  there  has  been  much  discussion  in  regard  to 
murder,  suicide,  capital  punishment,  self-defence,  war,  duel- 
ling, and  other  perplexing  topics.  Though  the  Standards  do 
not  formally  discuss  any  of  these  questions,  yet  by  the  terms 
in  which  their  contents  are  stated,  their  teaching  upon  these 
much-debated  points  can  be  pretty  well  understood.  The 
care  and  compass  of  the  Standards  is  again  evident  at  this 
juncture.  There  are  many  things  of  '-alue  here  which  bear 
upon  personal  habits  of  life,  upon  social  customs,  and  upon 
the  administration  of  law  by  the  courts,  in  the  teaching  of 
the  Standards  in  this  connection. 

III.  The  Seventh  Commandment. 

This  command  is  as  follows:  "Thou  shalt  not  commit 
adultery."  It  pertains  to  the  relations  of  the  sexes,  and  en- 
joins chastity,  or  personal  purity. 

1.  The  Duties  Required  hy  this  CoTwmand. 

In  a  general  way,  this  command  requires  the  preserving  of 
our  own  and  our  neighbor's  chastity  in  heart,  speech,  and 
behavior.  This  implies  chastity  in  body  ant.  mind,  affec- 
tions, words  and  conduct,  and  the  preservation  of  it  in  others. 
It  requires  us  to  keep  a  watch  over  the  eyes  and  senses,  tem- 
perance and  keeping  chaste  company,  wearing  modest  ap- 
parel, marriage  under  proper  conditions,  conjugal  love  and 
fideUty,  diligent  labor  in  our  callings,  avoiding  and  resisting 
all  temptations  to  the  violation  of  this  command.  Such  are 
some  of  the  main  things  which  this  command  requires  to  be 
observed. 

3.  The  Sins  JFhrhidde?i  hy  this  Command. 

It  forbids  all  unchaste  thoughts,  words  and  actions.    Be- 


1:1 

ii    E 


The  Means  of  Grace  ;  The  Word. 


293 


all  ex- 
The 
•ecrea- 
er  else 
by  the 

gard  to 
:,  duel- 
irds  do 
3  terms 
n  these 
.  The 
at  this 
;h  bear 
d  upon 
hing  of 


commit 
and  eu- 


rving  of 
ch,  and 
I,  aflfec- 
i  others, 
les,  tjm- 
iest  ap- 
ove  and 
resisting 
Juch  are 
es  to  be 


IS.    Be- 


sides the  neglect  of  the  duties  enjoined,  adultery,  fornication, 
rape,  incest,  sodomy,  and  all  unnatural  lusts  are  forbidden. 
Also,  all  unclean  thoughts,  corrupt  communications,  wanton 
looks,  and  immodest  apparel  are  condemned.  The  prohibi- 
tion of  lawful  marriages,  tolerating  or  resorting  to  stews, 
making  vows  to  celibacy,  poligamy  or  polyandry,  unjust 
divorce  or  desertion,  indulging  in  idleness,  drunkenness,  un- 
chaste company,  lascivious  songs,  pictures,  dancings,  stage 
plays,  and  other  temptations  to  unchastity,  are  all  condemned 
by  the  scope  of  this  command,  as  it  is  expounded  in  the 
Standards. 

Here,  also,  there  are  several  questions  of  vast  practical 
moment  at  the  present  day  which  come  up  for  discussion  at 
this  point,  although  the  Standards  do  not  enlarge  upon  them. 
The  whole  painful  subject  of  what  is  known  as  the  social 
evil,  and  of  the  best  way  to  repress  or  destroy  it ;  the  great 
subject  of  marriage,  and  especially  of  divorce ;  and  the  ques- 
tion of  polygamy,  especially  as  it  is  advocated  by  the  Mor- 
mons, are  matters  pertinent  here  upon  which  much  might  be 
said.  The  teaching  of  the  Standards  upon  all  of  these  subjects 
is  clear  and  strong,  and  it  is  scriptural  withal.  This  teach- 
ing deserves  to  be  carefully  hee<'ed  at  the  present  day. 

IV.   The  Eighth  Cormnandment. 

This  command  is  another  very  brief  one,  as  follows :  "  Thou 
shalt  not  steal."  This  command  raises  the  great  question  of 
the  origin  and  nature  of  property  rights.  The  fact  that  there 
are  such  rights  is  assumed  by  the  Standards,  and  the  con- 
demnation of  stealing  rests  upon  this  basis.  Nothing,  there- 
fore, need  now  be  said  about  the  philosophy  of  these  rights. 

1.  The  Duties  Required  hy  this  Command. 

It  requires  the  lawful  procuring  and  furthering  of  the 
wealth  and  outward  estate  of  ourselves  and  others.  This 
implies  that  there  must  be  truth,  faithfulness  and  justice  in 
contracts  and  commerce  between  man  and  man,  so  that  every 
man  shall  receive  his  due.     It  demands  the  restitution  to 


i 


294 


The  Presbyterian  Standards. 


;';i 


1 

i 
I 

i 

j 

1 

J 

!•■    1 


rightful  owners  of  goods  unlawfully  detained,  and  it  requires 
giving  or  lending  freely,  according  to  our  ability  and  the 
necessities  of  others.  There  should  also  be  moderation  of 
our  minds  and  wills  in  regard  to  worldly  goods,  together 
with  industry  and  economy  in  our  lawful  callings,  and  con- 
cerning our  worldly  goods  or  estate;  and  there  should  be 
frugality  in  all  our  tastes  and  habits  of  life.  Further,  we 
should  avoid  all  unnecessary  law  suits  and  suretyships,  and 
we  should  endeavor,  by  all  just  and  lawful  means,  to  procure, 
preserve  and  further  the  wealth  and  outward  estate  of  others 
as  well  as  our  own.  Here  is  the  stable  basis  for  all  sound 
business  transactions. 

2.  The  Sins  Forbidden  by  this  Command. 

It  forbids  whatever  does  or  may  unjustly  hinder  our  own 
or  our  neighbor's  wealth  and  outward  estate.  This  con- 
demns all  such  sins  as  theft,  robbery,  manstealing,  receiving 
stolen  goods,  dishonest  dealing,  false  weights  and  measures, 
removing  landmarks,  injustice  in  contracts  or  in  matters  of 
trust,  extortion,  usury,  bribery,  vexatious  law  suits,  engros- 
sing commoditie.'^  to  enhance  prices,  unlawful  callings,  inordi- 
nate prizing  of  worldly  goods,  distracting  cares  in  getting 
and  using  worldly  possessions,  envying  at  the  prosperity  of 
others,  idleness,  prodigality,  wasteful  gaming  or  gambling, 
and  all  other  ways  by  which  we  defraud  ourselves  of  the  due 
use  and  comfort  of  that  estate  to  which  God  has  given  us. 
Such,  in  part,  is  the  list  of  sins  which  are  condemned  by  the 
broad  exposition  of  this  command,  as  it  is  set  forth  in  the 
Standards. 

Much  might  be  saiu  here  in  regard  to  this  command  in  its 
bearing  upon  the  ownership  of  property,  especially  of  pro- 
perty in  lands.  The  relations  between  labor  and  capital,  and 
the  right  principles  upon  which  business  of  all  kinds  should 
be  conducted,  might  also  be  considered  at  length  in  this  con- 
nection. Since  this  discussion  follows  the  Standards  closely, 
it  must  be  content  to  set  forth  che  general  principles  which 


The  Means  op  Grace  ;  The  "Word. 


295 


they  inculcate,  rather  than  make  a  detailed  application  of 
these  principles  to  a  multiplicity  of  cases. 

V.   The  Ninth  Cornmandmeyit. 

This  command  runs  as  follows :  "  Thou  shalt  not  bear  false 
witness  against  thy  neighbor."  It  will  be  seen  at  a  glance 
that  it  relates  to  the  right  use  of  speech,  or  of  truthfulness 
in  word  and  act,  between  man  and  man. 

1.  The  Duties  Enjoined  hy  this  Comynand. 

This  command,  in  general,  requires  us  to  maintain  and  pro- 
mote truth  betv/een  man  and  man,  and  to  preserve  our  own 
and  our  neighbor's  good  name,  especially  in  witness-bearing. 
This  teaches  that  we  must  always  take  our  stand  for  the 
truth,  and  from  the  heart  freely  and  fully  speak  the  truth, 
and  only  the  truth,  in  matters  of  justice  and  judgment,  and 
in  all  other  matters  as  well.  We  are  to  have  a  charitable 
regard  for  our  neighbors,  loving  and  rejoicing  in  their  good 
name,  and  sorrowing  for  their  infirmities,  and  at  the  same 
time  being  ready  to  defend  their  innocency.  "We  are  to  be 
more  ready  to  receive  a  good  report  than  an  evil  one, 
and  we  are  to  discourage  tale-bearers,  flatterers  and  slan- 
derers. "We  are  also  to  have  a  love  and  a  care  for  our  own 
good  name,  and,  if  necessary,  be  ready  to  defend  it.  This 
command  also  requires  that  all  lawful  promises  be  kept,  and 
those  things  which  are  true,  honest,  lovely  and  of  good  re- 
port are  to  be  practiced. 

2.  The  Sins  Forbidden  hy  this  Command. 

In  a  general  way,  it  forbids  whatever  is  prejudicial  to 
truth,  or  injurious  to  our  own  or  our  neighbor's  good  name. 
The  Larger  Catechism  greatly  expands  this  statement.  Of 
the  long  list  of  sins  which  it  enumerates,  only  a  few  can  be 
mentioned  here,  as  follows:  False  testimony  or  evidence, 
false  judgment,  pleading  an  evil  cause,  overbearing  the  truth, 
calling  good  evil  and  evil  good,  rewarding  the  wicked  as  the 
righteous,  forgery,  concealing  the  truth  in  any  way,  failure  to 
reprove  falsehood,  speaking  the  truth  to  a  wrong  end,  using 


296 


The  Presbyterian  Standards. 


ambiguous  words,  lying,  slandering,  backbiting,  talebearing, 
reviling,  construing  in  a  false  way  any  words  or  actions,  boast- 
ting,  hiding  of  sins,  raising  of  false  rumors,  refusing  to  liear 
a  just  defence,  impairing  the  credit  of  any,  breaking  lawful 
promises,  and  not  hindering  what  may  procure  an  ill-name  to 
ourselves  or  others.  From  this  partial  list  of  the  sins  for- 
bidden by  this  command  it  is  evident  that  the  Standards  lay 
great  stress  upon  its  important  teaching. 

VI.   The  Tenth  Gotnmandment. 

This  command  is  somewhat  longer  than  those  just  ex- 
pounded, and  it  is  as  follows :  "  Thou  shalt  not  covet  thy 
neighbor's  house,  thou  shalt  not  covet  thy  neighbor's  wife, 
nor  his  manservant  nor  his  maidservant,  nor  his  ox,  nor  his 
ass,  nor  anything  that  is  thy  neighbor's."  It  is  to  be  observed 
that  this  last  command  passes  from  the  outward  to  the  in- 
ward, from  act  to  thought,  just  as  it  may  also  be  noticed  that 
the  commands,  from  the  sixth  onward,  pass  from  the  more 
to  the  less  important.  Hence,  the  order  is,  life,  chastity, 
property,  truthfulness,  and  then  from  these  outward  acts  to 
the  inner  spirit  of  which  the  tenth  command  speaks. 

1.  The  Duties  Enjoined  hy  this  Command. 

It  enjoins  full  contentment  with  our  own  condition,  with  a 
right  and  charitable  spirit  towards  our  neighbor  and  all  that 
is  his.  This  implies  that  we  should  be  so  contented  with 
our  own  condition,  and  have  such  a  charitable  frame  of 
mind  towards  our  neighbor,  that  all  our  inward  motions, 
thoughts,  and  affections  concerning  him  shall  tend  unto  the 
furthering  of  all  good  pertaining  to  his  welfare.  Such  is  the 
happy,  contented,  charitable,  and  unselfish  frame  of  mind 
and  disposition  of  heart  to  whose  precious  possession  this 
command  exhorts  us. 

2.  The  Sins  Forbidden  hy  this  Command. 

It  forbids  all  discontent  with  our  estate,  and  all  envying 
and  grieving  at  the  good  of  our  neighbor.  It  condemns  all 
inordinate  motions  and  affections  towards  anything  that  be- 


The  Means  op  Grace  ;  The  Word. 


297 


longs  to  our  neighbor.  It  is  to  be  noted  that  this  command 
receives  quite  brief  treatment  in  the  Standards,  and  it  is 
pretty  clear  that  some  of  its  ground  was  covered  in  previous 
expositions,  especially  in  those  of  the  eighth  and  ninth  com- 
mands. In  general,  the  virtue  of  contentment  is  enjoined, 
and  the  vice  of  covetousness  is  condemned,  in  the  terms  of 
this  command,  and  each  one  is  left  to  make  the  particular 
applications  for  himself. 

This  completes  the  exposition  of  the  decalogue  as  a  sum- 
mary of  the  moral  law,  which  is  to  be  the  ethical  code  for 
the  conduct  of  the  Christian  ma.  ;  and,  by  the  blessing  of  the 
Spirit,  it  may  become  a  means  of  grace  to  him  who  believes 
in  Christ.  By  this  means  the  prayer  of  our  Lord  for  his 
disciples,  "Sanctify  them  through  thy  truth,  thy  word  is 
truth,"  will  be  answered.  It  goes  almost  without  saying, 
that  a  good  knowledge  of,  and  a  careful  regard  for,  the 
ethical  contents  of  the  Standards  at  this  point  will  surely 
build  up  the  believer,  alike  in  the  strong  and  noble  virtues, 
and  in  the  gentle  and  unselfish  graces.  It  would  be  well  if 
men  in  this  age,  when  the  moral  law  of  God  is  so  often  dis- 
regarded, should  give  very  careful  attention  to  the  deep  and 
strong  exposition  of  the  moral  law  which  the  Standards  set 
forth.  Under  it,  in  the  past,  the  strongest  men  and  the 
noblest  heroes  that  the  world  has  ever  seen  have  been  de- 
veloped. It  cannot  be  regarded  as  a  good  sign  to  observe 
in  some  places  marked  decadence  from  the  high  moral 
standard  here  inculcated.  Every  relationship  of  life  is  ex- 
plained, and  exhortation  to  duty,  and  warning  against  sin, 
are  faithfully  given.  Nowhere,  it  may  be  safely  said,  is  there 
to  be  found  such  a  guide-book  of  high  moral  teaching  as  is 
contained  in  the  exposition  of  the  ten  commandments  which 
the  Standards  unfold.  The  explanations  of  this  chapter, 
and  of  the  one  preceding  it,  have  done  but  scanty  justice  to 
the  contents  of  the  Standards  upon  this  exceedingly  practical 
and  important  subject. 


CHAPTER  XXV. 


!       t 


m 


THE  MEANS  OF  GRACE;  THE  SACRAMENTS,  IN  GENERAL. 

Shoktkk  Catkohism,  91-93;  Lakgku  Catkohism,  161-164;  Confession  of 

Faith,  XXVII. 

WITH  this  chapter  the  passage  is  made  to  the  second 
gre-  ^  branch  of  the  means  of  grace.  This  leads  to 
the  consideration  of  the  sacraments,  and  to  very  important 
matters  in  their  discussion.  This  chapter  will  deal  with  the 
general  doctrine  of  the  sacraments  as  it  is  taught  in  the 
Standards,  and  two  subsequent  chapters  will  deal  with  bap  • 
tism  and  the  Lord's  supper,  respectively. 

The  doctrine  of  the  sacraments  was  one  of  the  subjects 
about  which  at  the  time  of  the  Reformation  there  was  much 
difference  of  opinion.  Not  only  did  the  Reformers  oppose 
the  views  and  practices  of  Rome,  but  they  differed  widely 
among  themselves  in  regard  to  the  nature  and  efficacy  of  the 
sacraments.  It  was  these  differences  as  much  as  anything 
else  which  prevented  the  Reformers  from  presenting  united 
ranks  and  an  unbroken  front  against  Romanism.  Because 
of  this  division  of  opinion,  the  power  and  influence  of  the 
Reformation  was  very  much  weakened,  especially  upon  the 
continent  of  Europe. 

The  debate  about  the  sacraments  was  long  and  earnest 
wherever  the  Reformation  arose,  and  in  the  Westminster 
Assembly  much  attention  was  devoted  to  this  important  sub- 
ject. The  result  is  that  in  the  Standards  there  is  the  clearest 
and  the  best  statement  of  the  sacraments,  especially  of  the 
Lord's  supper,  to  be  found  in  any  creed.  They  hold  well- 
defined  consistent  ground  between  the  extremes  which  have 
been  held  upon  this  great  subject,  and  they  especially  exalt 
the  spiritual  significance  of  these  ordinances.  It  is  well, 
therefore,  to  understand  the  doctrine  herein  set  forth,  not 

298 


L 


II 


TEUAL. 

aaiON  OF 

second 
3ads  to 
3ortant 
'ith  the 

in  the 
h  bap- 

ubjects 
3  much 
oppose 
widely 
'  of  the 
lything 
united 
ecause 
of  the 
on  the 

larnest 
linster 
it  sub- 
learest 
of  the 
well- 
1  have 
'  exalt 
1  well, 
ii,  not 


! 


The  Means  of  Grace  ;  The  Sacraments. 


299 


only  because  it  is  clear  and  scriptural,  but  also  for  the 
reason  that  the  true  catholicity  of  the  Presbyterian  Church 
is  to  be  found  in  her  terms  of  communion. 

It  is  worth  while  observing  that  the  Confession  and  both 
Catechisms  set  forth  with  equal  fulness,  and  almost  in  the 
same  terms,  the  doctrine  of  the  sacraments,  alike  in  their 
general  and  in  their  particular  aspects.  Indeed,  there  is 
scarcely  any  topic  in  the  Standards  in  regard  to  which  there 
is  so  much  completeness  of  statement,  and  so  much  harmony 
of  expression  in  the  diflferent  parts  of  the  Standards.  In 
this  case  there  is  no  mistake  in  respect  to  the  doctrine  to 
which  the  Standards  are  committed.  Some  general  points 
are  now  to  be  noted  in  this  chapter.  These  relate  to  both 
of  the  sacraments. 

I.  The  nature  of  the  sacraments  is  first  explained.  The 
word  sacrament  comes  to  us  through  the  Latin ;  and,  strictly 
speaking,  this  term  is  not  applied  to  these  ordinances  in  the 
Scriptures.  The  word  denotes  that  which  is  pledged  as 
sacred,  and  it  is  applied  specially  to  the  oath  or  vow  of  the 
Roman  soldier.  The  word  also  denotes  a  sacred  secret,  and 
hence  the  Greek  word  translated  mystery  is  translated  by 
the  Latin  word  meaning  sacrament.  The  sacraments,  as 
symbols,  exhibit  the  mysterious  grace  which  they  signify. 
In  unfolding  the  nature  of  the  sacraments,  several  important 
particulars  are  to  be  carefully  noted  in  an  orderly  way. 

1.  A  sacrament  is  a  holy  ordinance  instituted  by  Christ  in 
his  church.  This  is  the  statemen*^  of  the  Larger  Caiechism, 
and  it  is  nearly  the  same  as  that  ot  the  Shorter.  The  Con- 
fession says  that  the  sacraments  are  immediately  instituted 
by  God  to  represent  Christ  and  his  benefits.  Both  state- 
ments are,  of  course,  true,  for  both  God  the  Father  and  God 
the  Son  concur  in  the  institution  of  these  ordinances.  The 
sacraments  are  holy  ordinances,  and  hence  they  are  to  be 
regarded  as  peculiarly  sacred.  They  are  also  instituted  in 
the  church,  and  for  the  benefit  specially  of  those  who  are  its 


GOO 


The  Presbyterian  Standards. 


'i'l 


members.  Unless  an  ordinance  claiming  to  be  a  sacrament 
can  prove  that  it  was  immediately  commanded  by  divine  au- 
thority, it  cannot  be  regarded  as  a  sacrament.  This  is  one 
of  the  tests  of  a  sacrament. 

2.  A  sacrament  signifies,  seals,  represents,  exhibits  and 
applies  Christ  and  the  benefits  of  the  covenant  of  grace  to 
believers,  or  those  who  are  included  in  the  scope  of  the  cove- 
nant. This  is  a  very  comprehensive  statement,  setting  forth 
the  end  or  design  of  those  ordinances  which  are  sacramental 
in  their  nature.  It  will  be  observed  that  there  are  four  words 
used  in  this  connection,  in  the  different  parts  of  the  Stand- 
ards. A  sacrament  first  signifies  the  benefits  of  the  media- 
tion of  Christ,  and  thus  it  expresses,  in  a  concrete  symbolic 
manner,  by  suitable  signs,  these  benefits  in  such  a  way  as  to 
aid  our  knowledge  and  faith.  Then  a  sacrament  seals  these 
benefits  of  the  covenant  of  grace  to  believers.  The  idea 
here  is  somewhat  obscure  by  reason  of  the  meaning  of  the 
word  used.  A  seal  is  a  stamp  or  mark  which  gives  validity 
and  effect  to  any  legal  document.  The  sacraments,  as  seals 
of  the  covenant  of  grace,  are  the  divine  marks  that  God  will 
make  good  the  contents  of  the  covenant  to  those  who  accept 
its  terms.  Thus,  the  blessings  of  redemption  are  actually 
conveyed,  not  through  any  virtue  in  the  sacraments  them- 
selves, but  by  the  divine  blessing  going  with  them,  and  mak- 
ing good  the  benefits  they  signify  to  all  those  who  properly 
receive  and  rely  upon  them  for  spiritual  grace.  Further,  the 
sacraments  represent  Christ  and  his  benefits.  According  to 
this  aspect,  the  sacraments  are  divinely-appointed  pictures 
which  set  forth  in  visible  form  Christ  and  his  spiritual  be  le- 
fits.  They  thus  symbolize  certain  great  truths  or  facts  per- 
taining to  redemption.  Again,  the  sacraments  exhibit  the 
benefits  of  Christ's  work  on  behalf  of  his  people.  This  word, 
as  here  used,  means  almost  the  same  thing  as  the  preceding 
one,  with,  perhaps,  a  slightly  deeper  signification.  In  this 
deeper  sense  it  has  about  the  same  meaning  as  the  term  "  ad- 


The  Mean8  of  Grace  ;  The  Sacraments. 


801 


rameiit 

|ine  au- 

is  one 


minister";  and,  hence,  it  has  nearly  the  same  force  as  is  in 
part  set  forth  by  the  word  "seal."  And,  finally,  the  word 
a2)ply  is  used  of  the  sacraments  in  the  Shorter  Catechism. 
This  term  points  to  the  question  of  the  eflScacy  of  the  sacra- 
ments, and  it  more  fully  expresses  the  idea  which  is  set  forth 
by  the  words  "  exhibit  and  seal."  Here  the  assurance  is 
given  that  in  some  way  or  other,  by  or  through  the  sacra- 
ments, certain  of  the  benefits  of  grace  and  salvation  are  made 
good  to  believers  who  are  in  covenant  with  the  Lord.  It  is 
clear,  from  the  varied  use  of  these  five  terms,  that  in  some 
way  grace  is  actually  conveyed  to  believers  by  the  blessing 
of  Christ,  in  some  deeper  sense  than  that  it  is  the  truth  which 
sanctifies.  They  are  real  channels  of  grace  to  believers,  and 
yet  they  are  not  so  in  a  purely  mechanical  way,  as  will  be 
more  fully  explained  when  the  question  of  the  efl&cacy  of  the 
sacraments  is  expounded. 

3.  The  sacraments  are  solemn  pledges  of  our  allegiance  to 
Christ,  and  of  our  separation  from  the  world.  These  two 
things  imply  each  other,  and  may  well  go  together.  By  the 
sacraments  we  make  confession  of  our  interest  in,  and  our 
service  of,  the  Lord;  and  by  this  same  confession  we  an- 
nounce our  separation  from  the  world  by  putting  a  visible 
distinction  between  those  who  belong  to  the  church  and  the 
rest  of  the  world.  The  sacraments  from  this  point  of  view 
are  solemn  engagements  to  the  service  of  God  in  Christ,  ac- 
cording to  his  word,  and  at  the  same  time  a  formal  renounc- 
ing of  the  world  and  its  ways. 

4.  The  sacraments  serve  to  strengthen  our  faith  in  Christ, 
and  to  develop  all  the  other  Christian  graces.  In  this  way 
they  confirm  our  interest  in  Christ,  and  in  the  spiritual  wel- 
fare of  his  kingdom.  This  point  signalizes  the  fact  that  the 
sacraments  are  real  means  of  grace,  each  in  its  own  relation, 
and  serving  its  own  definite  end.  Our  engagement  to  be 
the  Lord's  being  thereby  made,  we  are  obliged  to  a  diligent 
obedience,  and  the  result  of  this  is  that  the  divine  life  in  be- 
lievers is  strengthened,  and  they  grow  in  grace. 


ii 


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The  Presbyterian  Standards. 


5.  The  sacraments  are,  also,  a  means  of  communion  among 
believers.  This  is  specially  true  of  the  Lord's  supper.  In 
partaking  of  this  ordinance,  believers  not  only  have  com- 
munion with  Christ,  and  participation  in  his  benefits,  but 
they  have  also  fellowship  with  each  other.  When  they  par- 
take of  the  same  bread  and  wine  they  show  that  they  belong 
to  the  one  family  of  God,  and  in  the  ordinance  of  the  supper 
the  communion  of  the  saints  is  exemplified. 

II.  The  parts  or  elements  of  the  sacraments  is  the  next 
topic  of  a  general  nature  to  be  considered.  These  parts  or 
elements  are  twofold,  and  they  are  as  follows : 

1.  There  is  an  outward  and  sensible  sign  to  be  used  ac- 
cording to  Christ's  appointment.  In  baptism  the  water  as 
it  is  applied  is  the  sign,  and  in  the  Lord's  supper  the  bread 
and  wine  used  are  the  outwai  J)  and  visible  signs.  This  fact 
supplies  another  mark  or  test  of  an  ordinance  which  is  sacra- 
mental. These  signs,  moreover,  are  in  both  cases  simple 
and  entirely  suitable. 

2.  The  other  part  or  factor  in  the  sacraments  is  the 
spiritual  grace  signified  by  the  signs.  In  baptism,  as  will  be 
more  fully  seen  in  the  next  chapter,  the  grace  in  question  is 
the  washing  of  regeneration  and  the  renewing  of  the  Holy 
Ghost,  by  which  we  are  united  to  Christ,  and  made  par- 
takers of  his  benefits.  In  the  Lord's  supper  the  sufferings 
and  death  of  Christ,  together  with  all  that  these  provide  for 
us  in  regard  to  salvation  and  advance  in  the  spiritual  life, 
constitute  the  spiritual  grace  in  this  case.  The  latter  is 
Christ's  work  for  us ;  the  former  is  the  Spirit's  work  in  us. 
Both  are  necessary  to  our  salvation,  and  both  are  set  forth 
in  tV  ^  sacraments. 

It  may  be  added  here  that  the  sacraments  of  the  Old 
Testament,  which  were  circumcision  and  the  passover,  are, 
in  regard  to  the  spiritual  things  thereby  signified  and  ex- 
hibited, for  substance,  the  same  with  those  of  the  New.  The 
only  difference  is  in  regard  to  the  nature  of  the  signs  used. 


The  Means  op  Grace  ;  The  Sacraments. 


303 


The  covenant  is  one,  the  mediator  is  one,  and  the  spiritual 
grace  is  one  and  the  same  in  both  dispensations,  for  the 
church  of  God  is  one  throughout  all  ages. 

III.  In  regard  to  the  number  of  the  sacraments,  a  few 
words  may  be  set  down.  As  in  the  Old  Testament  there 
were  only  two  sacraments,  so  in  the  New  there  are  two  simi- 
lar ordinances  ordained  by  Christ.  These  are  baptism  and 
the  Supper  of  our  Lord.  This  statement  tells  against  the 
Romish  view,  which  maintains  that  there  are  seven  sacra- 
ments. These  are,  in  addition  to  baptism  and  the  Lord's 
supper,  confirmation,  penance,  orders,  matrimony,  and  ex- 
treme unction.  Romish  writers  make  but  little  effort  to  find 
proof  of  these  additional  sacraments  from  Scripture,  but  they 
rely  on  tradition  and  the  decrees  of  the  church  for  their  sup- 
port. If,  however,  we  apply  the  tests  of  a  true  sacrament, 
it  will  be  found  that  every  one  of  these  five  fail  at  some 
point,  and  some  of  them  fail  at  every  point.  They  cannot 
show  that  they  were  appointed  by  Christ,  that  they  have 
sensible  signs  and  inward  grace,  and  that  they  represent  and 
apply  the  benefits  of  Christ's  redemption. 

The  Standards  at  this  point  further  teach  that  the  sacra- 
ments are  not  to  be  administered  by  any  but  a  minister  of 
the  word,  lawfully  ordained.  Sometimes  the  sacraments  are 
called  sealing  ordiances,  and  in  connection  with  them  only 
an  ordained  minister  is  to  officiate,  while  a  licentiate  or  a 
probationer  may  preach  the  word.  All  branches  of  the 
church  are  virtually  agreed  that  ordination  is  necessary  to 
qualify  for  administering  the  sacraments.  This  position  the 
Standards  distinctly  take  to  be  the  right  one. 

IV.  The  relation  between  the  sign  and  the  grace  in  the 
sacrament  must  now  be  carefully  considered.  This  is  one  of 
the  most  difficult  points  to  understand  in  the  doctrine  of  the 
sacraments,  and  yet  it  is  of  the  utmost  importance  rightly  to 
understand  the  teaching  of  the  Standards  upon  it.  There 
are  sensible  signs  and  spiritual  grace  implied  in  the  sacra- 


1 


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304 


The  Presbyterian  Standards.  . 


ments,  and  between  these  two  factors  there  is  a  spiritual  re- 
lation, or  sacramental  union.  According  to  this  relation  or 
union,  there  is  not  only  a  natural  congruity  between  the  sign 
and  the  grace,  but  a  definite  spiritual  relation  or  bond,  which 
has  been  constituted  by  the  divine  appointment.  By  reason 
of  this  bond  it  comes  to  pass  that  the  names  and  eflfects  of 
the  one  may  be  applied  to  the  other.  Thus  it  happens  that 
the  term  denoting  the  ordinance  may  be  taken  from  either 
one  of  two  things — the  sign  which  is  outward,  or  the  grace 
which  is  inward — in  the  sacrament.  Hence,  the  term  baptism 
may  mean  water  baptism,  where  the  outward  sign  is  applied, 
or  the  Spirit's  baptism,  where  the  inward  grace  is  made 
eflfective.  Both  of  these  things  are  called  baptism,  and  the 
reason  of  this  is  that  there  is  a  sacramental  union  between 
them.  In  the  case  of  the  Lord's  supper  it  is  substantially 
the  same.  There  is  the  bread  and  the  wine  which  are  par- 
taken, and  this  is  the  outward  sign  in  the  case;  and  then 
there  is  the  actual  participation  by  faith  in  the  benefits  of 
Christ's  work  for  our  spiritual  good,  and  this  is  the  grace  in- 
volved in  this  sacrament.  Both  of  these  things  may  bo 
termed  the  Lord's  supper,  and  the  reason  again  for  this  is 
that  there  is  a  sacramental  bond  of  union  between  the  sign 
and  the  grace,  which  enables  us  with  a  degree  of  propriety 
to  apply  the  same  term  to  both  of  the  factors  in  the  sacra- 
ment. 

A  failure  to  keep  this  distinction  properly  in  mind  has  led, 
liot  only  to  confusion  of  thought,  but  also  to  very  erroneous 
views  of  the  sacraments.  On  the  one  hand,  some  attach  the 
whole  meaning  and  value  of  the  sacrament  to  the  sign,  and 
the  result  of  this  is  that  a  short  cut  is  made  to  the  doctrine 
of  baptismal  regeneration,  or  to  the  literal  presence  of  Christ 
in  the  supper.  Those  who  take  this  viow  apply  all  those 
passages  of  Scripture  which  speak  of  the  spiritual  efficacy 
of  the  sacraments  to  the  outward  and  sensible  signs,  over- 
looking the  fact  that  there  is  a  spiritual  relation  between  the 


The  Means  of  Guace;  The  Sacraments. 


305 


lal  re- 
ion  or 
e  sign 
which 
reason 
Bcts  of 
18  that 
either 
grace 
aptism 
pplied, 
,  made 
md  the 
etween 
mtially 
re  par- 
id  then 
efits  of 
race  in- 
nay  bo 
'  this  is 
he  sign 
ropriety 
e  sacra- 
has  led, 
roneous 
tach  the 
ign,  and 
doctrine 
)f  Christ 
,11  those 
efficacy 
as,  over- 
sreen  the 


sign  and  the  grace.  On  the  other  hand,  some  attach  the 
whole  meaning  to  tlie  spiritual  side,  and  so  make  the  sensi- 
ble sign  nothing  more  than  the  mark  or  symbol  of  certain 
truths,  and  roach  the  merely  figurative  or  symbolical  doctrine 
of  the  sacraments.  It  is  in  t^'is  way  that  the  two  great  his- 
toric views  of  the  sacraments  emerge.  It  is  evident  that 
€ach  is  a  one-sided  view,  which  results  from  overlooking  the 
distinction  between  the  sign  and  the  grace  in  the  sacrament, 
and  the  bond  between  them.  The  true  view  lies  between 
these  (>xtremes,  and  is  admirably  set  forth  in  the  Standards. 
The  reality  in  the  sacraments  is  the  spiritual  grace,  and  yet 
the  sensible  sign  is  so  bound  to  this  grace  that  it  is  more 
than  an  arbitrary  sign  of  it.  It  is  the  divinely-appointed 
channel,  by  means  of  which  the  grace  signified  is  actually 
communicated  by  the  operation  of  the  Spirit.  The  experi- 
ence of  the  grace  is  not  entirely  dependent  upon  the  sign, 
but  the  sign  may  greatly  aid  the  grace  in  its  growth  and  ex- 
pansion in  the  soul.  The  bond  which  underlies  this  relation 
of  the  sign  and  the  grace  has  been  constituted  by  the  fact 
of  the  divine  institution  of  the  sacramental  ordinances,  and 
by  the  divine  appointment  of  the  signs  in  question. 

V.  The  efficacy  of  the  sacraments  now  requires  some 
careful  statement.  The  explanation  of  this  topic  will  shed 
some  further  light  on  the  preceding  one,  and  at  the  same 
time  guard  against  any  possible  misconstruction  of  that  topic. 
The  doctrine  of  the  Standards  upon  this  point  is  stated  in 
both  a  negative  and  a  positive  form.  The  real  question 
raised  is  as  to  the  way  in  which  the  sacraments  become 
effectual  means  of  salvation,  or  the  manner  in  which  the 
grace  exhibited  in  the  sacraments  is  actually  conferred.  The 
sensible  signs  exhibit  a  spiritual  grace.  The  question  is: 
How  is  that  grace  applied  or  conferred  through  the  signs  in 
the  sacraments  ? 

1.  Negatively,  there  are  three  remarks  to  be  made  at  this 
juncture.  First,  The  grace  is  not  conferred  by  any  virtue  or 
80 


I 


\  i 


306 


The  Presbyterian  Standards. 


I 


1. 


m 


power  in  the  mere  observance  of  the  sacraments,  by  the  use 
of  sensible  signs.  The  efficacy  is  not  in  the  signs  in  them- 
selves considered.  In  the  water  and  its  application  in  itself, 
or  in  the  bread  and  wine  and  their  reception  in  itself,  there 
is  no  spiritual  grace  or  virtue,  for  a  person  may  have  these 
applied  or  received  and  yet  obtain  not  a  whit  of  spiritual 
good.  Secondly,  Nor  does  the  efficacy  of  the  sacrament  de- 
pend on  the  piety  of  the  person  administering  it.  Of  course, 
there  is  a  propriety  in  the  fact  that  the  person  administering 
the  sacraments  should  be  of  consistent  life  and  good  char- 
acter, as  well  as  in  regular  standing  in  the  church ;  but  the 
measure  of  the  spiritual  grace  that  the  person  observing  the 
sacrament  receives  is  not  graduated  according  to  the  piety 
of  the  administrator,  or  in  proportion  to  the  degree  of  growth 
in  grace  which  he  may  have  attained.  And,  Thirdly,  The 
virtue  of  the  sacraments  is  not  conditioned  upon  the  inten- 
tion of  the  person  who  administers  the  ordinance.  This 
statement  is  aimed  specially  against  the  Romish  doctrine  of 
intention,  which  is  so  subtle  and  mischievous.  According  to 
this  peculiar  doctrine,  the  person  administering  the  sacra- 
ment can,  by  his  intention,  give  degre  j  and  direction  to  the 
grace  which  is  actually  bestowed  and  received.  This  virtu- 
ally puts  the  whole  control  of  the  grace  in  the  hands  of  the 
administrator,  and  leaves  no  condition  to  be  fulfilled  by  the 
participant  save  submission  to  the  administrator,  and  the 
reception  of  the  sensible  signs.  Throughout,  the  partaker  of 
the  sacrament  is  at  the  mercy  of  the  intention  of  the  person 
who  administers  the  ordinance. 

2.  On  the  positive  side,  there  are  three  very  important  re- 
marks to  be  made  in  regard  to  the  efficacy  of  the  sacraments, 
and  these  deserve  the  most  careful  consideration  from  the 
view-point  of  the  Standards.  First,  The  efficacy  of  the 
sacraments  depends  upon  the  working  of  the  Holy  Spirit  in 
the  person  who  receives  the  ordinance.  All  spiritual  grace 
comes  from  the  agency  of  the  Holy  Spirit,  and  so  any  bless- 


I 


45}- 


The  Means  of  Grace  ;  The  Sacraments. 


307 


he  uae 
them- 
1  itself, 
f,  there 
these 
piritual 
ent  de- 
course, 
istering 
d  char- 
but  the 
ing  the 
le  piety 
growth 
ly,  The 
e  inten- 
This 
itrine  of 
rding  to 
)  sacra- 
1  to  the 
iS  virtu- 
3  of  the 
L  by  the 
md  the 
taker  of 
I  person 

tant  re- 
aments, 
'om  the 
of  the 
Jpirit  in 
il  grace 
7  bless- 


ing which  comes  to  us  or  ours  has  its  roots  in  the  effectual 
working  of  the  Spirit  in  the  heart  of  him  who  receives  the 
ordinance.  The  real  sacramental  fact  is  the  spiritual  grace 
in  the  soul ;  and,  then,  because  of  the  sacramental  union  be- 
tween the  sign  and  the  grace,  the  sign  is  fitted  to  be  a 
channel  of  grace  only  as  the  Holy  Spirit  operates  in  the 
soul  through  the  sensible  signs,  making  them  effectual  unto 
spiritual  ends.  Secondly,  The  blessing  of  Christ,  by  whom  the 
ordinances  are  instituted,  is  said,  in  the  Larger  Catechism, 
to  be  another  factor  in  the  efficacy  of  the  sacraments.  Christ 
appointed  the  form  of  the  ordinrnces,  and  makes  them  a 
channel  of  blessing,  but  they  are  such  only  as  Christ  himself 
blesses  them,  and  makes  them  effectual  to  their  proper 
spiritual  ends.  And  this  blessing  is  actually  obtained  as 
the  result  of  the  mediatorial  work  of  Christ,  and  is  applied 
by  the  agency  of  the  Holy  Spirit.  Thirdly,  The  word  of 
institution  has  importance  also  in  this  connection.  This  is 
the  divine  warrant  for  its  observance,  and  a  sure  ground  for 
the  expectation  of  blessing.  This  word  of  institution  is 
really  twofold.  There  is,  first,  the  precept,  authorizing  the 
use  of  the  sensible  signs  with  spiritual  ends  in  view,  and 
there  is  a  promise  of  benefit  to  worthy  receivers.  The 
worthy  receivers  are  those  who  receive  the  ordinance  in 
faith,  for  themselves  or  for  their  children.  This  is  the  con- 
dition on  our  part,  and  this  receptive  act  of  faith  might 
almost  be  set  down  as  a  fourth  condition  of  the  efficacy  of 
the  sacraments. 

VI.  The  Larger  Catechism  has  an  instructive  comparison 
between  baptism  and  the  Lord's  supper,  and  with  a  brief 
statement  of  this  comparison  this  chapter  will  conclude: 
First,  Baptism  and  the  supper  agree  in  that  the  author  of 
both  is  God,  the  spiritual  part  of  both  is  Christ  and  his 
benefits,  both  are  seals  of  the  same  covenant,  both  are  to  be 
dispensed  by  ordained  ministers  only,  and  both  are  to  be 
continued  in  the  church  of  Christ  until  his  second  coming. 


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The  Presbyterian  Standards. 


Secondly t  The  two  sacraments  differ  in  that  baptism  is  to  be 
administered  but  once,  and  with  water,  to  be  a  sign  of  our 
regeneration  and  engrafting  into  Christ,  and  that  even  in  the 
case  of  infants  ;  whereas  the  Lord's  supper  is  to  be  adminis- 
tered often,  by  the  bread  and  wine,  to  represent  Christ,  and 
exhibit  his  benefits  to  the  soul,  and  to  confirm  our  growth  in 
him,  and  that  only  to  those  who  are  of  years  and  ability  to 
examine  themselves  as  to  whether  they  are  in  the  faith  or 
not.  These  contrasts  could  be  wrought  out  at  length,  but 
space  permits  only  their  statement  in  this  very  brief  manner. 


% 


HI    ! 


CHAPTEK  XXVI. 

THE  MEANS  OF  OB  AGE ;    THE  SACRAMENTS;    BAPTISM. 

Shoktkr  Catbohism,  94,95;   Larger  Catechism,  163-167;  Confession  op 

Faith,  XXVII. 

THE  two  sacraments  are  now  to  be  severally  explained, 
and  in  this  chapter  the  ordinance  of  baptism  is  to  be 
considered.  This  leads  to  a  subject  about  which,  since  the 
Reformation,  there  has  been  more  controversy  than  even 
during  that  great  period.  The  controversy  has  in  recent 
times  been  chiefly  in  regard  to  the  proper  mode  of  baptism, 
and  in  reference  to  the  subjects  who  should  be  baptized. 
The  two  questions,  therefore,  are :  Is  immersion  of  the  per- 
son under  water  necessary  to  valid  baptism?  and  should 
the  children  of  professed  believers  be  baptized  ?  It  is  inter- 
esting to  note  the  fact  that  at  no  point  in  the  Standards  is 
there  any  controversy  upon  the  subject,  or  any  discussion  of 
a  controversial  nature  upon  the  questions  above  stated.  In 
giving  a  strict  creed  statement,  the  Standards  very  properly 
avoid  all  controversy  in  their  positive  statements  of  the  doc- 
trines. The  results  are  given  in  a  clear  doctrinal  form,  as 
that  which  is  to  be  accepted  and  believed  in  each  case. 

There  is  one  point  in  the  controversy  that  has  arisen  about 
baptism  which  it  may  be  well  to  notice  at  the  outset  of  this 
chapter.  This  point  relates  to  the  actual  fact  in  regard  to  the 
discussion  and  vote  upon  the  mode  of  baptism  in  the  West- 
minster Assembly.  The  statement  is  often  made,  that  affusion 
or  sprinkling,  as  against  immersion,  was  made  the  doctrine  of 
the  Confession  by  \  vote  of  only  one.  This  is  not  the  fact, 
as  Mitchell's  excellent  account  of  the  actual  debate,  based 
upon  the  Minutes  of  the  Assembly,  clearly  shows.  The  ques- 
tion debated  by  the  Assembly  was  not  affusion,  as  against 
immersion,  but  it  was  as  to  whether  immersion  should  be 

800 


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i 


310 


The  Presbyterian  Standards. 


acknowledged  to  be  a  valid  mode  of  baptism  at  all.  At  the 
close  of  tlie  debate  the  result  of  the  vote  was  that  by  a  ma- 
jority of  one  it  was  decided  that  immersion  may  be  regarded 
as  valid  baptism,  but  that  baptism  is  rightly  administered  by 
pouring  or  sprinkling,  that  is,  by  aflfusion.  This  is  a  very 
important  fact  to  remember. 

In  setting  forth  in  an  orderly  manner  the  doctrine  of  the 
Standards  upon  this  important  subject  there  are  two  distinct, 
though  closely-related,  questions  to  be  considered.  The  one 
is  as  to  the  proper  mode,  the  other  is  as  to  the  rightful  sub- 
jects, of  baptism.  A  single  chapter  must  include  the  discus- 
sion of  both. 

I,   The  Mode  of  Baptism. 

In  dealing  with  this  question  there  are  also  two  aspects  of 
it  to  be  considered.  The  one  relates  to  the  real  nature  of 
baptism,  and  the  other  to  the  proper  mode  for  its  observance. 
What  is  baptism,  and  how  should  it,  be  administered  ?  Here, 
too,  a  very  important  distinction  noted  in  the  last  chapter 
again  appears.  This  is  the  difference  between  the  applica- 
tion of  the  sign,  and  the  experience  of  the  grace.  Baptism 
with  water  is  one  thing,  and  baptism  with  the  Spirit  is 
another  thing,  though  there  is,  as  was  seen,  a  close  and  inti- 
mate bond  between  them.  The  former  is  the  sign  applied, 
while  the  latter  is  the  grace  experienced.  The  question  as 
to  the  nature  of  baptism  relates  to  the  latter,  and  to  the  rela- 
tion between  the  two  aspects  of  baptism  just  noted.  The 
question  as  to  the  mode  of  baptism  pertains  to  the  former, 
and  to  the  way  in  which  the  sign  should  be  applied.  It  is 
evident  that  the  former  of  these  questions  is  far  more  im- 
portant than  the  latter ;  and  it  is  rightly  so  regarded  in  the 
Standards.  Moreover,  the  clear  understanding  of  the  nature 
of  baptism  will  go  far  to  decide  the  question  of  the  proper 
mode.  First,  then,  some  things  must  be  said  in  regard  to 
the  nature  of  baptism. 

1.  The  nature  and  design  of  baptism  now  claims  attention. 


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The  Means  of  Grace  ;  Baptism. 


311 


Under  thip  twofold  heading  several  factors  made  prominent 
in  the  Standards  will  be  gathered  up. 

First,  Baptism  is  a  sacrament  of  the  New  Testament,  or- 
dained or  instituted  in  his  church  by  Jesus  Christ,  to  be 
continued  to  the  end  of  time.  As  a  sacrament,  it  has  all  the 
qualities  described  in  the  preceding  chapter.  As  pertaining 
to  the  New  Testament,  it  takes  the  place  of  circumcision  iu 
the  Old.  It  pertains  to  the  church,  and  it  can  only  be  ob- 
served by,  or  in  relation  to,  the  visible  church.  It  is  insti- 
tuted therein  by  Jesus  Christ,  who  is  the  mediator  of  the 
covenant  of  grace,  the  redeemer  of  his  people,  and  the  head 
of  his  church.  It  is  to  be  administered  only  by  a  regularly 
ordained  ministry,  and  is  to  be  observed  on  to  the  end  of 
the  world  and  the  consummation  of  all  things. 

Secondly,  Baptism  is  the  badge  of  the  solemn  admission  of 
the  baptized  person  into  the  visible  church,  so  that  those 
who  are  baptized  are  thereby  admitted  into  membership 
therein.  This  aspect  of  the  subject  may  be  viewed  in  a  two- 
fold way.  The  Spirit's  baptism  first  unites  the  person  to 
Christ,  and  thereby  makes  him  a  member  of  the  invisible 
church,  while  water  baptism  is  the  outward  initiatory  rite  of 
admission  into  the  visible  church.  The  latter  is  what  is 
chiefly  under  notice  in  this  paragraph. 

It  is  to  be  observed,  also,  that  according  to  this  view  of 
baptism,  it  sustains  a  somewhat  different  relation  to  adults 
than  it  does  to  infants.  In  the  first  case,  water  baptism  is 
simply  their  solemn  admission  into  the  visible  church,  upon 
their  profession  of  faith  in  Chirst.  But  in  the  second  case 
the  ground  upon  which  the  infant  seed  of  believers  are  bap- 
tized is  the  covenant  relation  of  their  parents.  On  this 
ground  the  birthright  privileges  of  the  infant  seed  of  be- 
lievers, through  the  covenant  relation  of  their  parents,  is 
recognize  1  by  their  baptism,  and  it  supplies  the  faith-ground 
for  the  administration  of  baptism  to  them.  In  both  cases, 
therefore,  water  baptism  may  be  regarded  as  the  formal  initia- 


312 


The  Presbyterian  Standards. 


I  i 


tion  into  the  visible  church,  just  as  the  Spirit's  baptism  is 
the  condition  of  admission  into  the  invisible  church. 

Thirdly,  Baptism  is  «  sign  and  seal  of  the  covenant  of 
grace,  and  particularly  of  our  engrafting  into  Christ,  of  our 
regeneration  by  his  Spirit,  and  of  the  remission  of  sins  by 
his  blood.  This  phase  of  the  nature  of  baptism  really  raises 
the  question  of  its  design  or  meaning,  and  water  baptism  in 
its  relation  to  the  Spirit's  baptism  is  the  particular  point  in 
view.  In  regard  to  what  is  meant  by  baptism  being  a  sign 
and  seal  of  the  covenant  of  grace,  reference  need  only  be 
made  to  what  was  said  in  the  last  chapter  upon  this  point. 
Water  baptism  is  the  outward  and  sensible  sign  of  certain 
spiritual  benefits  provided  for  in  the  covenant ;  and  it  is  also 
the  seal  of  the  covenant,  supplying  its  divine  warrant,  and 
constituting  it  the  divine  channel  by  which  the  grace  signified 
by  the  sign  is  actually  conveyed  by  the  Spirit  under  the 
proper  conditions.  The  particular  thing  signified  and  sealed 
is  union  with  Christ,  and  all  that  this  union  implies.  This 
union  is  described  in  a  twofold  way  here,  as  elsewhere,  in 
the  Standards,  and  it  is  really  the  same  thing  as  that  denoted 
by  effectual  calling,  and  fully  explained  in  an  earlier  chapter. 
The  two  things  alluded  to  are  spiritual  union  with  Christ, 
and  the  renewal  of  the  nature.  The  phrase  "engrafting 
into  Christ,"  used  in  the  Shorter  Catechism,  very  properly 
denotes  the  first  of  these  things,  but  it  scarcely  does  justice 
to  the  second.  The  Confession  and  the  Larger  Catechism 
are  much  more  complete  upon  this  point  than  the  Shorter. 
They  speak  of  regeneration,  of  the  remission  of  sins,  and  of 
resurrection  unto  everlasting  life,  as  all  signified  by  baptism. 
Hence,  the  Standards,  taken  in  all  their  parts,  teach  that 
water  baptism  signifies  and  seals  our  union  with  Christ,  our 
regeneration  by  the  Spirit,  the  remission  of  our  sins,  and  our 
being  raised  to  newness  of  life  in  Christ.  All  of  these  things 
are  the  result  of  the  Spirit's  work  in  us.  Perhaps  the  briefest 
form  in  which  the  truth  could  be  stated  here  would  be  to  say 


The  Means  of  Grace  ;  Baptism. 


'616 


that  water  baptism  signifies  and  seals  the  work  of  the  Holy 
Spirit  in  us,  thereby  applying  the  benefits  of  Christ  to  us. 
This  is  the  all-important  inward  spiritual  fact  which  bap- 
tism by  water  signifies  and  seals.  The  Spirit  is  the  agent 
who  unites  the  soul  to  Christ,  and  at  the  same  time  regen- 
erates the  soul,  takes  away  its  sin  and  gives  it  a  new  life,  and 
then  the  application  of  water  signifies  and  seals  these  things. 
This  may  be  regarded  as  one  of  the  most  important  features 
of  this  whole  subject,  and  one,  moreover,  where  the  statement 
of  the  Shorter  Catechism  can  scarcely  be  regarded  as  com- 
plete. But  the  teaching  of  the  Confession  and  the  Larger 
Catechism  fully  supplements  this  defect,  and  gives  very  ade- 
quate instruction  upon  the  subject. 

Fout'thly,  Theie  are  several  other  facts  mentioned  in  the 
Standaids  in  regard  to  the  nature  of  baptism  which  may  be 
set  down  together,  under  the  general  heading  of  baptism 
being  our  engagement  to  be  the  Lord's.  Baptism,  as  it  de- 
notes the  inward  cleansing  of  our  nature  by  the  washing  of 
regeneration,  also  signifies  the  outward  remission  of  our  sins 
by  his  blood.  In  connection  with  this,  our  giving  up  of  our- 
selves unto  God,  through  Christ,  to  walk  in  newness  of  life,  is 
properly  implied.  The  Larger  Catechism,  further,  makes 
baptism  signify  our  adoption  and  our  resurrection  unto  life 
everlasting  by  Jesus  Christ.  These  facts  all  follow  from  the 
deeper  fact  of  our  union  with  Christ,  and  the  renewal  of  our 
nature  in  connection  therewith.  Those  who  are  united  with 
Christ,  regenerated,  and  justified,  are  adopted  into  the  house- 
hold of  faith,  and  they  also  experience  a  true  spiritual  resur- 
rection from  a  death  in  sin  to  a  life  of  holiness  or  newness  of 
life.  These  passages  do  not  mean  merely  death,  burial,  and 
resurrection  with  Christ,  but  they  express  facts  which  are 
involved  in  our  union  with  Christ,  which  is  effected  by  the 
agency  of  the  Holy  Spirit.  Hence,  when  we  are  united  with 
Christ  we  are  identified  with  him  in  all  the  experiences 
through  which  he  passed.     Thus  we  die  with  him,  we  are 


11 

i 

I 


314 


The  Presbyterian  Standards. 


crucified  with  him,  we  are  buried  with  him,  we  are  raised 
up  together  with  him,  we  Hve  with  him,  and  we  are  finally 
raised  with  him  to  the  heavenly  places.  All  these  are  great 
and  glorious  facts,  but  they  have  meaning  to  us  only  because 
of  our  union  with  Christ,  which  union  is  effected  for  us  by 
our  engrafting  into  Christ,  which  is  brought  about  by  the 
great  husbandman,  the  Holy  Spirit.  The  outward  formal 
sign  or  expression  of  this  union  and  all  that  it  implies  is 
baptism  with  water,  and  on  our  part  we  t^^ireby  enter  into  a 
solemn  engagement  to  be  the  Lord's  only  and  wholly.  In 
this  way  an  outward  badgo  of  distinction  is  placed  upon  all 
those  who  are  baptized.  They  take  the  oath  of  allegiance 
to  Christ. 

2.  The  mode  or  manner  of  baptism  next  engages  careful 
attention.  In  general,  baptism  is  a  washing  with  water  in 
the  name  of  the  Father,  and  the  Son,  and  the  Holy  Ghost. 
In  this  very  brief  statement  several  things  are  to  be  ob- 
served. 

First,  The  formula  or  divine  authority  for  the  ordinance 
is  here  announced.  It  is  to  be  administered  in  the  name, 
and  by  the  authority,  of  the  triune  Jehovah.  This  state- 
ment also  indicates  the  element  to  be  used  in  baptism.  It 
is  to  be  water  only,  without  any  of  the  unscriptural  additions 
which  Rome  introduces,  such  as  the  use  of  salt,  and  the 
anointing  with  oil.  Water  is  an  exceedingly  appropriate 
element  for  the  purpose  to  be  served.  For,  as  water  is  the 
element  used  in  cleansing,  so  it  is  a  fit  sign  for  spiritual 
cleansing,  and  as  water  is  an  important  condition  of  life,  so 
it  suitably  denotes  that  newness  of  life  to  which  we  are  raised 
by  our  union  with  Christ.  At  this  stage  baptism  is  said  to 
be  a  washing  with  water,  without  reference  to  the  quantity  of 
water  to  be  used,  or  to  the  precise  manner  of  its  application. 
It  is  not  at  this  point  said  that  any  particular  mode  is  abso- 
lutely necessary  to  the  validity  of  the  washing  here  described. 
It  is  not  positively  asserted  that  the  water  must  be  applied 


1 


The  Means  of  Grace  ;  Baptism. 


315 


great 


in  any  definite  way,  though  it  does  say  that  the  water  is  to 
be  applied  to  the  person,  and  not  the  person  to  the  water. 
Later  on  in  the  exposition  clearer  teaching  as  to  the  proper 
mode  will  emerge. 

Secondly,  While  the  Catechisms  content  themselves  with 
this  simple  statement  that  baptism  is  a  washing  with  water, 
the  Confession  speaks  more  definitely,  and  yet  in  a  very 
cautious  way,  regarding  the  mode  of  baptism.  It  says  that 
the  dipping  of  the  person  under  water  is  not  necessary,  but 
that  baptism  is  properly  administered  by  pouring  or  sprink- 
ling water  upon  the  person  baptized.  This  passage  does  not 
teach  absolutely  that  dipping  or  immersion  is  in  no  circum- 
stances to  be  regarded  as  valid  baptism,  but  the  statement  is 
simply  to  the  effect  that  it  is  not  necessary,  and  that  baptism 
is  properly  administered  without  it.  It  is  very  important  to 
note  this  with  care  in  the  controversy  about  the  mode  of 
baptism.  The  debate  is  not  so  much  whether  sprinkling  or 
immersion  is  the  valid  mode  of  baptism,  but  whether  immer- 
sion is  needed  to  constitute  valid  baptism.  From  the  posi- 
tion of  the  Standards  it  can  be  argued  that  it  is  not  necessary, 
and  those  who  attack  this  position  undertake  to  argue  that 
immersion  of  the  whole  person  in  water  is  necessary  to  valid 
baptism,  and  this  means  that  immersion  only  is  baptism. 
Such  being  the  case,  those  making  this  attack  are  bound  to 
show  under  all  the  proofs  adduced,  such  as  those  from  the 
terms  used,  from  the  early  church  practice,  from  the  history 
of  the  church,  and  from  the  great  creedS;,  that  immersion  only 
is  the  mode,  or  was  alone  practised,  before  they  have  made 
out  their  case.  Hence,  they  do  not  succeed  in  their  attack 
even  if  they  do  find  immersion  under  any  of  their  heads  of 
proof,  for  they  must  show  that  immersion  only  existed,  or  is 
commanded.  On  the  other  hand,  the  position  of  the  Stand- 
ards may  be  maintained,  even  though  immersion  as  well  as 
affusion  was  practised,  or  is  the  meaning  at  times  of  the  terms 
used  in  regard  to  baptism.     As  a  matter  of  fact,  more  than 


i 

1. 

t 

'i 


316 


The  Presbyterian  Standards. 


this  can  be  done  from  the  position  of  the  Standards,  but  it  is 
important  to  understand  clearly  the  logical  status  of  the  con- 
troversy. 

TTiirdly,  As  already  noticed,  the  Standards  do  not  enter 
upon  any  controversy,  and  consequently  none  of  the  argu- 
ments by  which  their  position  is  supported  are  presented. 
It  may,  however,  be  of  some  value  to  have  the  mere  heads 
of  the  proofs  of  the  doctrine  of  the  Standards  in  regard  to 
the  mode  of  baptism  set  down  at  this  point.  Only  the  lead- 
ing proofs  are  noted  in  bare  outline. 

F'lrst,  The  words  baptize  and  baptism  used  in  the  Scrip- 
tures are  not  modal  words.  This  means  that  they  are  not 
words  which  in  themselves  denote  the  mode  in  whici^  any- 
thing is  done.  They  simply  denote  the  end,  result,  or  state 
reached,  but  they  do  not  indicate  the  means  by  which  this  is 
attained.  Just  as  the  word  hury  does  not  denote  whether 
the  dead  body  is  put  under. the  ground,  or  in  a  vault,  or 
beneath  the  waters  of  the  sea;  so  the  word  haptize,  so  far 
as  the  mere  word  is  concerned,  does  not  indicate  whether 
baptism  is  to  be  by  affusion  or  by  immersion.  All  that  it 
signifies  is  that  the  result  attained  by  baptism  is  secured. 
The  fact  that  the  translators  of  our  English  Bible  did  not 
really  translate  the  word  baptize,  but  simply  Anglicized  it, 
fully  confirms  this  view,  and  means  much  in  this  connection. 
The  words  by  their  own  clear  meaning  do  not  prove  that  im- 
mersion only  is  valid  baptism. 

Secondly,  The  element  is  always,  according  to  the  Scrip- 
tures, applied  to  the  subject,  and  never  the  subject  to  the 
element.  This  is  the  uniform  usage  of  the  Scriptures,  and 
the  Greek  prepositions  are  of  the  utmost  importance  in  rela- 
tion to  this  proof.  Baptism  is  always  said  to  be  by,  or  with, 
water,  and  this  very  usage  confirms  the  position  of  the 
Standards.  The  immersionist  reasonings  turn  things  upside 
down  at  this  point,  and  play  havoc  with  the  Greek  lan- 
guage. 


The  Means  of  Grace  ;  Baptism. 


317 


Thirdly^  The  practice  of  the  early  churcL  and  the  testi- 
mony of  church  history  support  the  view  of  the  Standards. 
In  the  New  Testament  age,  the  household  baptism,  and  the 
large  number  of  baptisms,  can  be  better  explained  from  the 
position  of  the  Standards  than  from  any  other,  and  there  are 
serious  practical  difficulties  in  the  immersionist  theory  in 
every  case.  In  regard  to  the  baptism  of  the  eunuch,  it  is 
enough  to  say  that  it  was  not  the  going  into  the  water,  nor 
the  coming  up  out  of  it,  that  constituted  baptism,  but  what 
was  done  when  they  were  both  in  the  water,  otherwise  both 
were  baptized,  for  the  language  thus  applied  is  precisely  the 
same  concerning  both. 

Fourthly,  The  fact  that  the  Holy  Spirit  is  always  in  Scrip- 
ture represented  as  poured  out  upon  those  who  receive  his 
benefits  has  great  force  in  determining  the  proper  mode  of 
baptism.  The  uniform  usage  of  both  the  Old  and  the  New 
Testaments  is  to  the  effect  that  the  Spirit  comes  upon  those 
who  are  the  subjects  of  his  operations.  Never  once  is  there 
language  to  be  found  which  can  be  construed  to  mean  that 
the  subject  of  the  Spirit's  influences  is  immersed  in  the 
Spirit.  The  very  idea  is  absurd,  if  not  almost  profane.  This 
must  ever  stand  as  a  fatal  objection  to  the  immersionist 
doctrine  and  practice,  and  it  can  only  be  made  to  appear 
even  plausible  by  denying  that  baptism  signifies  the  Spirit's 
work  in  us.  Such  are  some  of  the  great  lines  of  reasoning 
by  which  the  doctrine  of  the  Standards  can  be  most  abun- 
dantly established. 

II.  The  Subjects  of  Baptism. 

The  question  as  to  those  who  ought  to  be  baptized  yet  re- 
mains. The  teaching  of  the  Standards  is  very  plain  upon 
this  subject.  It  is  stated  in  both  a  negative  and  a  positive 
■way.  Negatively,  it  is  not  to  be  administered  to  any  who 
are  out  of  the  visible  church  till  they  profess  their  faith  in 
Christ  and  their  obedience  to  him.  This  relates  to  unbap- 
tized  adults,  and  \>o  the  infants  of  those  who  do  not  profess 


N: 


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318 


The  Presbyterian  Standards. 


faith  in  Christ.  Positively,  all  those  who  do  profess  faith  in, 
and  obedience  to,  Christ  are  to  be  baptized.  This  includes 
not  only  adults  making  this  profession,  but  also  the  infants 
of  such  as  are  members  of  the  visible  church,  and  so  have 
professed  faith  in  Christ.  This  is  true  when  either  one  or 
both  of  the  parents  are  in  professed  covenant  with  the  Lord 
in  the  visible  church.     But  some  details  may  now  be  {^iven 

1.  In  regard  to  adult  baptism,  the  Standards  teach  the 
propriety  of  this  in  cases  where  it  was  not  administered  in 
infancy.  Hence,  adult  baptism  is  taught  as  clearly  in  the 
Standards  as  anywhere  else.  Of  course,  in  an  ideal  state  of 
the  church  visible,  such  baptisms  could  not  be  numerous,  for 
the  majority  of  the  people  would  be  baptized  in  their  infant 
years.  Such  adult  baptisms  would  be  in  the  case  of  those 
who  come  into  the  church  from  the  world  without,  whose  bap- 
tism is  based  upon  their  own  profession  of  faith  in  Christ. 

2.  But  the  infants  of  families  where  one  or  both  of  the 
parents  are  professed  members  of  the  visible  church  are  to 
be  baptized.  The  ground  for  this  is  the  promise  of  the  cove- 
nant, which  includes  the  seed  of  those  who  are  in  covenant 
with  the  Lord.  This  is  the  plain  statement  of  the  Standards. 
This  teaching  of  the  Standards  also  forbids  the  baptism  of 
the  children  of  those  who  do  not  profess  to  be  in  covenant 
with  the  Lord,  and  it  enjoins  the  baptism  of  those  whose 
parents  are  in  confessed  covenant  with  God  in  Christ.  The 
duty  and  privilege  of  parents  in  this  connection  are  very  im- 
portant. 

3.  The  Confession  has  some  very  careful  words  in  regard 
to  the  efficacy  of  this  sacrament.  Its  teaching  runs  in  two 
directions.  The  first  statement  is  that  grace  and  salvation 
are  not  so  inseparably  annexed  to  baptism  as  that  no  person 
can  be  regenerated  without  it,  or  all  who  are  baptized  are 
undoubtedly  regenerated  and  saved.  The  reference  is  to 
water  baptism,  and  the  teaching  of  the  Standards  simply  is 
that  such  baptism  is  not  absolutely  essential  to  salvation. 


i;    i 


The  Means  of  Grace  ;  Baptism. 


319 


What  is  necessary  to  salvation  is  the  true  baptism  of  tho 
Spirit,  which  unites  us  to  Clirist  and  renews  our  nature. 
But  important  as  baptism  with  water  is,  and  close  as  is  tho 
sacramental  union  between  the  sign  and  the  grace,  yet  it  is 
not  so  important  that  those  who  are  not  baptized  may  not  be 
saved  in  some  instances. 

The  other  statement  bears  specially  upon  infant  baptism, 
and  it  is  to  the  eflFuct  that  the  efficacy  of  baptism  is  not  tied 
to  the  moment  of  time  at  which  it  is  administered.  It  may 
be  delayed  ^or  a  long  time  in  some  cases ;  still,  by  the  right 
use  of  this  ordinance  the  grace  promised  is  not  only  offered, 
but  really  exhibited  and  conveyed  by  the  Holy  Ghost,  to 
those,  whethe:  of  adult  years  or  in  infancy,  to  whom  this 
grace  belongs,  according  to  his  appointed  time.  This  im- 
plies that  the  benefit  is  not  in  the  ordinance  itself,  but  in  the 
agency  of  the  Holy  Ghost,  and  it  depends  upon  the  sovereign 
will  and  grace  of  God,  who  sends  the  Spirit  how  and  when 
he  pleases.  Hence,  in  some  cases  baptism  and  union  with 
Christ  may  come  almost  together,  and  in  other  case:^,  per- 
haps the  majority,  it  may  be  after  baptism,  a  longer  or  a 
shorter  time,  that  union  with  Christ  and  the  new  birth  are 
experienced  in  the  case  of  those  baptized  in  infancy.  Still, 
in  the  end,  on  the  basis  of  the  covenant,  both  parents  and 
children  have  good  reason  to  expect  the  grace  which  the 
sign  signifies. 

4.  The  proofs  for  infant  baptism,  though  not  given  in  the 
Standards,  may  very  properly  be  set  down  at  this  point  in 
the  briefest  possible  outline. 

First,  Infants  were  in  the  Old  Testament  connected  with 
the  visible  church,  and  they  received  circumcision  as  the  sign 
and  seal  of  their  covenant  relationship,  through  their  parents. 
As  a  matter  of  fact,  this  is  admitted  on  all  hands. 

Secondly y  There  is  no  command  in  the  New  Testament  to 
exclude  them  from  the  church  under  the  Christian  dispensa- 
tion.    If  any  suqh  direction  had  been  given  by  divine  au- 


II 


i  t 


*     t 


11 


1; 


r 


320 


The  Presbyterian  Standards. 


thority,  it  would  surely  have  been  found  in  the  Scriptures. 
And  if  any  attempt  had  been  made  to  enforce  such  a  prohi- 
bition upon  the  Jewish  converts,  they  would  have  been  sure 
to  have  raised  opposition.  Of  these  things  there  is  no  hint 
in  the  Scriptures,  nor  does  the  history  of  the  early  church 
contain  any  allusions  which  imply  the  exclusion  of  infants  of 
professed  Christians  from  the  visible  church.  Hence,  there 
is  good  ground  to  conclude  that  they  are  still  within  its  pale, 
and  have  a  right  to  its  privileges. 

Thirdly,  Infants  are  capable  of  salvation,  and  hence  they 
are  entitled  to  baptism.  They  are  capable  of  salvation, 
otherwise  there  is  no  basis  for  the  belief  in  infant  salvation. 
This  simply  means  that  the  infant  seed  of  believers  may  be 
united  to  Christ,  and  regenerated  by  the  Spirit.  If  this  be 
so,  then,  surely,  they  are  entitled  to  receive  the  sign  of  this 
saving  relation  and  experience.  Hence,  to  deny  infant 
baptism  is  to  compel  the  denial  of  infant  salvation. 

Fourthly,  The  New  Testament  instances  of  household 
baptisms  in  all  probability  included  infants  and  children. 
The  language  implies  this,  and  the  circumstances  are  largely 
in  favor  of  this  view.  The  New  Testament  church,  as  to  its 
outward  form,  seems  to  have  largely  grown  out  of  the  syna- 
gogue; and  the  Jews,  who  were  familiar  with  its  laws  and 
customs,  would  naturally  bring  their  children  to  the  thres- 
hold of  the  Christian  church,  as  they  had  done  to  the  Jewish 
synagogue. 

Fifthly,  The  testimony  of  church  history  is  decidedly  in 
favor  of  infant  baptism.  In  t/.e  early  ages  of  the  church,  as 
in  missionary  regions  at  the  present  day,  it  is  to  be  expected, 
in  the  nature  of  the  case,  that  there  would  be  many  adult 
baptisms,  as  large  numbers  of  new  converts  were  brought 
into  the  church.  But  the  prevalence  of  adult  baptism  in 
such  cases  does  not  prove  that  infant  baptism  was  not  also 
practiced.  Then,  all  through  the  history  of  the  church,  the 
baptism  of  infants  was  in  vogue.      Moreover,  it  does  not 


The  Means  of  Grace  ;  Baptism. 


321 


they 


seem  to  have  been  regarded  as  an' innovation,  but  was  ob- 
served as  the  proper  scriptural  usage  in  the  case.  The  de- 
nial of  such  baptism  is  the  innovation  and  the  heresy. 

5.  The  improvement  of  baptism  is  the  closing  topic  for 
this  chapter.  Upon  this  matter  the  Larger  Catechism  alone 
speaks  directly.  The  needful  and  much-neglected  duty  of 
improving  our  baptism  is  to  be  attended  to  by  us  all  our  life 
long.  Baptism  is  to  be  administered  but  once,  but  it  is  to 
be  improved  constantl}^,  even  unto  the  end.  Especially  in 
time  of  temptation,  and  when  present  at  the  administration 
of  it  to  others,  we  are  to  make  serious  and  thankful  con- 
sideration of  what  baptism  really  is,  of  the  design  for  which 
Christ  instituted  it,  of  the  privileges  and  benefits  sealed  and 
conferred  thereby,  and  of  our  solemn  vow  made  by  our 
baptism.  The  result  of  this  will  surely  be  to  greatly  cheer 
us  on  in  the  Christian  pathway,  and  to  comfort  our  hearts 
continually  in  the  service  of  Christ. 

Then,  too,  baptism  is  suited  to  humble  us,  as  we  consider 
our  sinful  defilement  not  yet  wholly  removed,  our  falling  short 
of,  or  walking  contrary  to,  the  grace  signified  in  baptism,  and 
our  solemn  engagements  made  thereby.  This  will  result, 
under  the  blessing  of  God,  in  our  spiritual  good,  by  causing 
us  to  grow  up  to  the  assurance  of  the  pardon  of  our  sins, 
and  of  the  possession  of  all  the  other  blessings  sealed  to  us 
in  our  baptism,  for  we  thereby  draw  strength  from  the  death 
and  resurrection  of  Christ,  into  whom  we  are  bapt^'zect  by 
the  operation  of  the  Spirit  uniting  us  to  him.  Further,  sin 
will  be  mortified  and  grace  will  be  quickened  if  we  thus  im- 
prove our  baptism.  We  shall  endeavor  to  live  by  faith,  and 
to  have  oiir  conversation  as  becomes  the  gospel.  We  will 
also  seek  to  walk  in  brotherly  love  with  all  those  who  are 
Christ's  followers,  since  we  are  all  baptized  into  one  body  by 
the  same  Spirit.  Such  are  some  of  the  important  fruits  of 
the  improven^ent  of  our  baptism. 

This  whole  subject  of  baptism,  especially  the  matter  of 
21 


i 


■  2 

i 
I 


322 


The  Presbyterian  Standards. 


I  i 


infant  baptism,  deserves  very  careful  study  by  all  Presby- 
terians. There  is  a  tendency  on  the  part  of  many  who  bear 
the  Presbyterian  name  to  regard  it  as  a  matter  of  but  little 
importance  whether  their  children  are  baptized  or  not.  This 
is  a  very  dangerous  tendency,  and  it  should  be  most  care- 
fully avoided  by  both  ministers  and  people  alike,  if  they 
would  be  loyal  to  the  scriptural  doctrine  upon  this  subject, 
as  it  is  set  forth  in  the  Standards,  and  at  the  same  time  be 
true  to  the  best  interests  of  their  children  whom  they  love  so 
well. 

At  this  point  emphasis  should  be  laid  upon  the  importance 
of  the  family  and  family  worship  as  well  as  upon  the  value 
of  religious  training  in  the  home.  The  breaking  down  of 
family  life  is  one  of  the  dangers  to  which  we  are  exposed  at 
the  present  day,  and  earnest  attention  should  be  directed  to 
these  dangers.  To  guard  against  them  is  a  service  every 
Christian  should  seek  to  render  alike  to  the  church  and  the 
nation.  Neither  the  church  nor  the  Sabbath-school  can  take 
the  place  of  the  religious  training  of  children  at  the  home 
circle.  Each  has  its  place,  and  they  should  all  unite  in  seek- 
ing the  same  good  end. 


\^^~^. 


"^~Hau 


resby- 
3  bear 
t  little 
This 
b  care- 
f  they 
ubject, 
ime  be 
love  so 

Drtance 
e  value 
own  of 
osed  at 
jcted  to 
B  every 
and  the 
!an  take 
e  home 
in  seek- 


CHAPTER   XXYIL 

THE  MEANS  OF  GRACE;   THE  SACRAMENTS;  THE  LORD'S 

SUPPER. 

Shoktek  Catkohism,   96,  97;   Largek  CATEonisM,  168-175;    Confession 

OF  Faith,  XXIX. 

THIS  chapter  carries  the  discussion  forward  to  the  great 
subject  of  the  Lord's  supper.  And  although  it  is  a 
large  topic,  its  explanation  must  be  compassed  in  a  single 
chapter.  The  doctrine  of  the  supper,  or,  as  it  is  often  called, 
the  eucharist,  is  very  carefully  stated  in  the  Standards,  and 
has  its  face  set  firmly  against  the  doctrines  and  practices  of 
Rome. 

The  three  chief  titles  applied  to  this  ordinance  are  signifi- 
cant, and  deserve  a  passing  remark.  It  is  called  "the  Lord's 
supper "  by  a  term  which  denotes  the  chief  meal  of  the  day, 
and  thereby  it  is  presented  as  the  means  of  rich  spiritual 
nourishment.  It  is  sometimes  named  simply  "the  sacra- 
ment," implying  thereby  that  it  is  a  means  of  grace,  and  a 
solemn  pledge  on  our  part  to  be  the  Lord's.  And  it  is  known 
as  "the  communion,"  a  term  which  indicates  at  once  our 
participating  in  the  benefits  of  grace,  Christ's  work,  and  our 
fellowship  one  with  another  as  his  children.  In  the  New 
Testament  it  is  sometimes  spoken  of  as  the  breaking  of 
bread,  and  in  church  history  it  is  frequently  known  as  the 
eucharist. 

In  the  exposition  of  the  doctrine  of  the  Standards  now  to 
be  made,  a  summary  of  their  teaching  without  argument  or 
expansion  will  be  given  under  four  or  five  heads.  At  almost 
every  point  it  will  be  noticed  that  the  doctrine  and  practice 
of  Rome  is  formally  rejected  by  the  views  of  the  Standards. 

I.  The  Nature  of  the  Lord's  Supper. 

There  are  several  important  particulars  here  which  call  for 

323 


ii 


324 


The  Presbyterian  Standards. 


c* 


Is 


"li 


f 


careful  remark,  in  order  to  present  clearly  the  well-defined 
doctrine  of  the  Standards,  which  was  forged  in  the  fierce  fires 
of  prolonged  controversy. 

1.  The  Lord's  supper  is  a  sacrament  of  the  New  Testa- 
ment, wherein,  by  giving  and  receiving  bread  and  wiae, 
according  to  Christ's  appointment,  his  death  is  showed  forth. 
The  Confession  describes  this  point  in  a  slightly  different 
way  from  that  just  quoted  from  the  Catechisms.  It  says  that 
our  Lord,  in  the  night  wherein  he  was  betrayed,  instituted  the 
sacrament  of  his  body  and  blood,  and  called  it  the  Lord's 
supper,  to  be  observed  in  his  church  unto  the  end  of  the 
world,  for  a  perpetual  remembrance  of  the  sacrifice  of  him- 
self in  his  death.  It  was  thus  instituted  by  Christ  to  take 
the  place  in  the  New  Testament  of  the  passover  in  the  Old. 
It  is  a  sacramental  ordinance  to  be  observed  in  the  church 
till  the  end.  It  stands  related  in  some  important  way  to 
Christ's  penal  sufferings  and  sacrificial  death,  as  the  mediator 
of  the  covenant  of  grace.  It  thus  exhibits  the  sacrifice  of 
Christ. 

2.  The  elements  to  be  used,  according  to  divine  appoint- 
ment, are  bread  and  wine.  These  are  the  outward  elements 
in  this  sacrament,  to  be  duly  set  apart  to  the  uses  ordained 
by  Christ.  They  are  evidently  most  suitable  for  this  purpose, 
and  have  such  relation  to  Christ  crucified,  as  that  truly,  yet 
sacramentally  only,  they  are  sometimes  called  by  the  names 
of  the  things  they  represent,  to-wit,  the  body  and  blood  of 
Christ.  In  both  substance  and  nature  the  bread  and  wine 
remain  only  bread  and  wine,  as  they  were  before  the  prayer 
of  consecration  was  offered.  Thus,  the  Romish  doctrine  of 
transubstantiation  is  formally  rejected  in  this  connection. 
This  doctrine  maintains  that  by  the  prayer  of  consecration 
which  the  priest  offers  a  change  is  effected  in  the  bread  and 
wine,  by  means  of  which  it  is  transmuted  into  the  substance 
of  Christ's  body  and  blood.  The  Standards  allege  that  this 
doctrine  is   repugnant  to  Scripture,  reason,  and  common 


The  Means  of  Grace  ;  The  Lord's  Supper.         325 


efined 
e  fires 

Testa- 

wiiie, 
I  forth, 
ifferent 
,y8  that 
ited  the 

Lord's  - 
1  of  the 
of  him- 
,  to  take 
the  Old. 
3  church 

way  to 
[nediator 
orifice  of 

appoint- 
elements 
ordained 

purpose, 
truly,  yet 
he  names 

blood  of 

and  wine 
jhe  prayer 
loctrine  of 
onnection. 
msecration 
bread  and 

substance 
e  that  this 
d  common 


sense;  that  it  overthrows  the  true  nature  of  the  sacrament; 
and  that  it  becomes  the  cause  of  many  superstitions  and  even 
gross  idolatries.  But  this  point  comes  up  again,  so  that 
nothing  more  iieed  be  added  at  this  stage. 

It  is  worth  while  noting  here  that  the  Standards  do  not 
define  in  any  way  what  kind  of  bread  and  wine  is  to  be  used 
in  the  supper.  Here  the  flexibility  and  common  sense  of 
their  teaching  are  illustrated.  The  common  bread  of  the 
time,  and  the  wine  of  ordinary  use  may  be  properly  used. 
It  is  not  necessary  to  have  unleavened  bread  or  unfermented 
wine.  The  controversy  about  these  details  is  not  counte- 
nanced by  the  Standards.  This  controversy  is  not  only  use  ■ 
less,  but  may  be  harmful,  since  it  tends  to  unduly  exalt  the 
externals  of  the  ordinance,  and  thus  leads  to  ritualism. 
The  suitableness  of  these  elements  is  evident  at  a  glance. 
Bread  as  the  staff  of  life  nourishes,  and  wine  is  a  means 
of  refreshment.  In  both  cases  the  benefits  which  come 
to  us  through  our  interest  in  Christ's  sufi'erings  and  death 
are  fittingly  symbolized  by  the  emblems  of  this  ordi- 
nance. 

3.  The  words  of  institution  are  also  worthy  of.  some  notice. 
The  officiating  minister  is  to  bless  or  consecrate  the  bread 
and  wine,  thereby  setting  it  apart  from  a  common  to  a  sacred 
use.  Then  he  is  to  take  these  elements  and  break  the  bread, 
and  take  the  wine  and  give  it  to  those  who  are  present  at  the 
table.  In  doing  so  he  is  to  say :  "  Take,  eat ;  this  is  my  body 
broken  for  you,  this  do  in  remembrance  of  me ; "  and  of  the 
Avine  he  is  to  say :  "  This  cup  is  the  New  Testament  i  my 
blood  which  is  shed  for  you."  Here,  also,  the  Standards 
enjoin,  against  the  Romish  practice,  that  the  minister  is  to 
commuQicate  along  with  the  people,  and  also  to  give  both 
the  bread  and  the  wine  to  the  communicants.  Rome  gives 
to  the  people  the  bread  only,  and  that  in  the  form  of  a  thin 
wafer,  which  is  put  upon  the  tongue  of  the  communicant  by 
the  officiating  priest,  who  himself  only  takes  the  wine  of  the 


nm 


?: 


■^i 


326 


The  Presbyterian  Standards. 


sacrament.  Against  Kome  the  true  doctrine  is  set  forth  in 
the  Standards. 

4.  The  Confession  distinctly  asserts  that  the  sacrament  of 
the  Lord's  supper  is  not  a  repetition  of  the  sacrifice  which 
Christ  made  to  the  justice  of  the  Father.  In  no  sense  is  it  a 
sacrifice  made  for  the  remission  of  the  sins  of  the  quick  or 
the  dead.  From  the  present  point  of  view,  this  sacrament  is 
only  a  commemoration  of  that  one  offering  of  Christ  as  a 
sacrifice  of  himself  by  himself  upon  the  cross.  This  offering 
is  the  only  true  sacrifice,  offered  once  for  all,  and  a  spiritual 
oblation  of  all  possible  praise  to  God.  Hence,  the  only  true 
sacrifice  and  oblation  which  takes  away  sin  is  that  which 
Christ  made  upon  the  cross,  and  which  needs  no  lepetition 
nor  addition.  From  this  it  plainly  follows  that  what  is  called 
the  Komish  sacrifice  of  the  mass  is  most  abominable  and  in- 
jurious to  Christ's  one  only  sacrifice,  the  alone  propitiation 
for  the  sins  of  all  the  elect.  In  this  bold  language  the  ordi- 
nance of  the  mass,  so  dishonoring  to  Christ,  is  rejected  utterly. 
In  like  manner,  the  Confession  says  that  private  masses,  or 
receiving  this  sacrament  by  a  priest  or  any  other  alone,  and 
also  the  denial  of  the  wine  to  the  people,  are  contrary  to  the 
nature  of  the  ordinance.  And,  further,  the  worshipping  of 
the  elements,  the  lifting  of  them  up  in  what  is  called  the  eleva- 
tion of  the  host,  and  the  retaining  of  any  portions  of  the 
bread  and  wine  for  any  pretended  religious  use,  are  all  incon- 
sistent with  the  true  nature  of  the  sacrament  as  instituted  by 
Christ.  Here,  once  more,  Romish  doctrine  and  superstitious 
practice  are  decidedly  rejected.  Careful  attention  to  these 
four  points  will  give  a  clear  view  of  the  nature  of  the  Lord's 
supper. 

II.   The  End  or  Design  of  the  Lord's  Supper. 

In  some  respects  this  is  the  most  difficult  point  to  explain 
in  connection  with  the  doctrine  of  the  supper.  In  a  general 
way,  the  Lord's  supper  is  said,  in  the  Standards,  to  be  an 
ordinance  showing  forth  the  death  of  Christ,  a  remembrance 


The  Means  of  Grace  ;  The  Lord's  Supper.         327 

of  the  sacrifice  of  Christ  till  he  comes.  But  this  is  a  general 
statement,  and  by  no  means  the  whole  doctrine  of  the  Stand- 
ards upon  this  point.  It  is  to  be  kept  in  mind,  too,  that  the 
relation  between  the  sign  and  the  grace  signified,  and  the 
nature  of  the  sacrificial  bond  between  them,  again  appears. 
Several  particulars  are  noted  in  order. 

1.  The  Lord's  supper  shows  forth  and  commemorates  the 
sufferings  and  death  of  Christ  in  the  church  and  to  the  world 
until  he  comes  again.  It  is  thus  a  memorial  service,  looking 
back  to  his  sufferings  and  death  as  a  sacrifice  upon  the  cross 
for  our  sins.  It  is  also  a  prophetic  ordinance,  looking  for- 
ward to,  and  reminding  us  of,  his  coming  a  second  time 
without  sin  unto  salvation. 

2.  The  Lord's  supper  is  designed  to  signify  and  seal  the 
benefits  of  Christ  and  the  covenant  of  grace  to  believers. 
Previous  explanation  of  the  sacraments  in  general  have 
shown  what  is  meant  by  this.  All  the  blessings  which  flow 
from  the  death  of  Christ  for  us  are  set  forth  in  the  supper; 
and  by  the  blessing  of  Christ  through  the  Spirit  to  the 
worthy  recipient  he  obtains,  by  means  of  this  sacrament,  and 
has  sealed  to  him  thereby,  the  blessings  exhibited  to  him  in  the 
ordinance  to  his  spiritual  nourishment  and  growth  in  grace. 

At  this  point  it  may  be  well  to  explain  the  teaching  of  the 
Standards  in  regard  to  the  way  in  which  Christ  is  present  in 
the  elements  of  the  supper.  The  body  and  blood  of  Christ 
are  not  corporally  present  in,  with,  or  under  the  bread  and, 
wine  in  the  supper.  This  is  really  the  Lutheran  view,  which 
is  rejected  by  the  Standards  here,  just  as  the  Romish  doc- 
trine was  stated  and  rejected  in  the  preceding  section.  Yet 
the  body  and  blood  of  Christ,  that  is,  his  sufferings  and 
death,  are  spiritually  present  to  the  faith  of  the  worthy  re- 
ceiver, no  less  truly  and  really  than  the  outward  elements  are 
present  to  the  senses.  This  seems  an  admirable  statement. 
It  rejects  the  real  presence  which  Rome  asserts,  it  sets  aside 
the  mystical  view  which  Lutheranism  favors,  it  is  not  con- 


F^ 


■■      1     ^' 

! 

1 

' 

if! 

1 

! 

'«' 

Wt' 

! 
t 

Ij 

t 
1 

1: 

f '  1 

^  f 

",'  f 

•i> ' 

328 


The  Presbyterian  Standards. 


tent  with  a  mere  symbolic  view,  such  as  Zwingle  maintained, 
but  it  ascribes  a  spiritual  presence  of  Christ  crucified  in  the 
ordinance,  and  that  presence  has  reality,  not  because  of  the 
ordinance  itself  considered,  but  only  where  faith  is  present. 
It  is  to  this  faith  only  that  the  spiritual  presence  of  Christ  in 
the  supper  has  reality,  and  that  only  as  Christ  grants  bless- 
ing by  his  Spirit.  It  is  a  spiritual  presence,  therefore,  and 
not  a  real,  or  a  mystical,  or  a  symbolical  presence  which  is 
the  true  doctrine  of  the  Standards  upon  this  important  topic 
of  great  controversy. 

3.  The  sacrament  of  the  supper  is  designed  to  express  the 
beUever's  thankfulness,  and  to  be  a  constant  and  repeated 
pledge  of  his  engagement  to  be  the  Lord's.  By  this  sacra- 
ment believers  testify  and  renew  their  gratitude  to  God  for 
all  his  wonderful  mercy  and  grace  towards  them,  in  the  gift 
of  the  salvation  which  is  in  Christ.  In  this  respect  there 
will  be  spiritual  nourishment.  Then,  too.  every  time  be- 
lievers partake  of  this  ordinance  they  renew  their  vows  of 
loyalty  to  Christ,  and  repeat  their  promise  to  discharge  faith- 
fully all  the  duties  which  they  owe  to  _.im.  It  is  their  oath 
of  allegience  to  the  Captain  of  their  salvation. 

4.  The  sacrament  of  the  Lord's  supper  is  a  means  of  com- 
munion with  Christ,  and  of  fellowship  between  believers. 
These  two  points  may  be  grouped  together.  In  regard  to 
the  first,  believers  are  made  partakers  of  the  flesh  and  blood 
of  Christ,  with  all  his  benefits,  in  the  Lord's  supper.  It 
thus  is  a  pledge  of  their  communion  with  Christ,  and  by 
means  thereof  they  have  their  union  and  communion  with 
him  confirmed.  The  great  underlying  fact  here  is  the  union 
of  believers  with  Christ.  Upon  this  their  communion  with 
him  rests  securely.  From  this  fact  the  second  follows.  Be- 
cause believers  are  in  union  with  Christ,  and  one  in  him, 
they  have  fellowship  with  each  other.  They  are  members  of 
Christ's  mystical  body,  so  that  their  mutual  love  and  fellow- 
ship are  thereby  assured.      Thus,  the  Lord's  supper  is  at 


u? 


The  Means  op  Grace  ;  The  Lord's  Supper. 


329 


once  a  pledge  of  the  spiritual  kiusbip  of  believers,  and  a 
means  of  fostering  brotherly  love  and  spiritual  communion 
among  them.  This  leads  to  the  question  of  the  efficacy  of  the 
Lord's  supper,  and  the  discussion  may  now  pass  to  that  topic. 

III.   The  Efficacy  of  the  LorcVs  Supper. 

Like  the  question  of  the  design  of  the  supper,  that  of  its 
efficacy  is  equally  important,  and  just  about  as  difficult 
rightly  to  understand.  To  a  certain  extent,  these  questions 
imply  each  other.  They  also  raise  again  the  much-debated 
question  of  the  mode  in  which  Christ  is  present  in  the  sacra- 
ment so  as  to  render  it  a  means  of  spiritual  nourishment 
and  growth  in  grace.  As  this  latter  point  has  been  already 
discussed,  little  more  need  be  said  upon  it.  It  will  suffice  to 
say,  that  the  mode  in  which  Christ  is  taken  to  be  present  in 
the  elements  will  largely  determine  the  view  held  as  to  the 
efficacy  of  the  supper.  If  the  Romish  view  of  the  real 
presence  be  held,  then  the  efficacy  of  the  sacrament  will  be 
entirely  mechanical.  If  the  Lutheran  idea  of  the  mystical 
presence  be  taken,  then  the  efficacy  of  the  supper  will  be 
magical  in  its  nature.  If  the  purely  symbolic  view  of 
Zwingle  be  adopted,  then  its  efficacy  will  be  precisely  the 
same  as  that  of  any  other  saving  truth.  But,  when  the  true 
spiritual  conception  of  the  presence  of  Christ  in  the  supper 
is  held,  we  are  in  a  position  rightly  to  understand  the  efficacy 
of  this  sacrament.  Christ  and  his  spiritual  benefits  are  spirit- 
ually present  to  the  faith  of  him  who  rightly  receives  the 
ordinance.  From  this  position  the  efficacy  of  the  sacrament 
of  the  supper  can  be  intelligently  understood. 

1.  Negatively,  the  efficacy  is  not  exercised  or  experienced 
in  a  carnal  or  corporal  way.  This  follows,  of  course,  from 
the  fact  that  the  presence  of  Christ  in  the  elements  is  not 
carnal  or  corporal.  Hence,  the  worthy  partaker  of  the  sup- 
per does  not  feed  upon  the  body  and  blood  of  Christ  after  a 
corporal  or  carnal  manner;  that  is,  not  literally.  This  nega- 
tive position  needs  nothing  more  than  this  brief  statement. 


i 


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:|? 


i 

'.: 

i     ^ 

t    ' 

V  -1 

11 

i    'i                 I 

1^  '                   II 

If 

H  1 

j  I 

H  i 

H  ii 

^u 

. 

1, 

330 


The  Presbyterian  Standards. 


2.  Positively,  the  efficacy  of  the  Lord's  supper  is  spiritual 
in  its  nature.  The  Confession  and  the  Catechisms  agree 
upon  tliis  point,  and  two  facts  are  emphasized  therein. 
Firsty  That  the  benefit  of  this  sacrament  comes  in  a  purely 
spiritual  way,  and  is  itself  spiritual  in  its  nature.  Secondly^ 
That  the  faith  of  the  recipient  has  a  very  important  place  in 
the  efficiency  which  the  sacrament  exerts  for  spiritual  ends 
in  the  soul.  The  Shorter  Catechism  emphasizes  the  second 
point  when  it  says  that  by  faith  we  are  made  partakers  of 
the  body  and  blood  of  Christ,  with  all  his  benefits,  to  our 
spiritual  nourishment  and  growth  in  grace.  The  Larger 
Catechism  combines  the  two  points  above  named  when  it 
says  that  the  partakers  of  the  Lord's  supper  do  inwardly,  by 
faith  really,  yet  not  carnally,  but  rather  spiritually,  receive 
and  feed  upon  Christ  crucified,  with  all  his  benefits.  The 
benefit  is  gracious  and  spiritual,  and  it  comes  in  a  spiritual 
way,  since  the  Holy  Spirit  in  the  ordinance  alone  gives  it  its 
efficacy.  And  just  as  the  outward  elements,  bread  and  wine, 
are  present  to  the  senses,  so  Christ  and  his  benefits  are 
present  to  the  inward  faith  of  the  receiver  of  the  supper. 
Hence,  there  are  really  three  things  which  unite  to  give 
efficacy  to  the  ordinance.  These  are  the  blessing  of  Christ, 
the  agency  of  the  Spirit,  and  the  faith  of  the  believer.  It 
is  only  when  these  three  things  are  present  that  the  true 
spiritual  efficacy  of  the  supper  is  exercised,  and  when  this 
simple  ordinance  is  thus  observed  it  becomes  a  precious  and 
an  efficacious  means  of  grace  to  the  believer.  Christ,  with 
all  he  is,  and  gives,  is  participated  in,  in  a  spiritual  way, 
with  blessed  spiritual  results  to  the  believer. 

IV.  The  Conditions  of  Blessing  on  Our  Part  in  the  Sup- 
per. 

To  a  certain  extent,  this  subject  has  been  considered  in 
what  has  been  said  about  the  place  of  faith  in  the  efficacy  of 
the  supper.  But  the  Standards  have  some  additional  things 
of  value  to  say  upon  this  point,  and  these  are  now  gathered 


n 


The  Means  of  Grace  ;  The  Lord's  SurrER. 


331 


A 


up  under  a  brief  paragraph.  This  raises  the  question  of 
what  is  necessary  on  our  part  in  order  to  the  worthy  receiv- 
ing of  the  Lord's  supper.  A  warning  is  also  uttered  against 
coming  to  the  Lord's  supper  unworthily,  and  bringing  con- 
demnation upon  ourselves.  There  must,  therefore,  be  suit- 
able preparation  and  self-examination  in  reference  to  this 
matter.  Perhaps  the  very  best  outline  of  preparation  is  that 
indicated  in  the  Shorter  Catechism.  This  is  now  followed, 
adding  what  the  Confession  and  the  Larger  Catechism  also 
teach. 

1.  There  must  be  knowledge  to  discern  the  Lord's  body. 
This  implies  that  they  who  come  to  the  supper  must  be  in 
Christ  themselves  by  grace  and  faith,  and  that  they  have  a 
conviction  of  their  sin  and  need.  But,  specially,  they  must 
have  a  spiritual  understanding  of  the  ordinance  which  en- 
ables them  to  perceive  the  body  and  blood  of  Christ  in  their 
true  meaning,  as  signifying  and  sealing  Christ  and  his  bene- 
fits to  them.  Ignorant  men,  therefore,  are  not  to  be  ad- 
mitted to  the  ordinance.  If  such  do  come  they  can  receive 
no  spiritual  good,  and  may  bring  judgment  upon  themselves 
by  doing  so. 

2.  There  must  be  faith  to  feed  upon  Christ.  It  is  this 
faith  which  on  our  part  conditions  the  blessing.  This  point 
needs  no  expansion  after  what  has  been  said  in  other  parts 
of  this  chapter. 

3.  Repentance,  sincere  and  true,  is  another  necessary  con- 
dition of  blessing.  This  is  closely  connected  with  faith,  and 
is  very  important.  As  we  look  to  Christ's  body,  broken  for 
our  sins,  we  should  have  the  broken  heart  for  these  sins; 
and  as  we  behold  his  blood  poured  forth  we  should  be  bowed 
down  with  penitence  for  our  sins,  which  caused  bis  blood  to 
be  shed.  Wicked  men,  therefore,  who  are  impenitent  have 
no  place,  and  can  get  no  blessing  at  the  supper  of  the  Lord. 

4.  There  must  be  love  to  Christ  and  for  one  another  in  our 
hearts.     Specially  should  we  have  ardent  love  to  him  who  so 


;i" 


i; 


'■ 


332 


The  Presbyterian  Standards. 


i 


i': 


t  :.' 


\'i-l' 


loved  lis  as  to  die  for  us.     This,  also,  implies  a  positive 
hatred  of  all  that  is  sinful  and  wrong  in  his  sight. 

5.  There  must  be  a  gracious  and  holy  resolve  for  a  new 
and  a  better  obedience  in  life.  The  supper  being  a  pledge  of 
our  loyalty  to  Christ,  calls  for  a  sincere  purpose  to  render 
that  obedience  which  he  requires. 

6.  The  Larger  Catechism  adds  an  important  condition,  to 
the  effect  that  we  should  cherish  a  charitable  and  forgiving 
spirit  towards  all  men,  and  especially  towards  those  who 
may  have  done  us  any  wrong.  It  is  evident  that  this  has 
valuable  practical  applications. 

He  who  regards  these  conditions  and  fulfils  them  with 
earnest  desires  after  Christ,  and  reviving  these  graces  in  his 
heart,  and  with  serious  meditation  comes  to  the  Lord's  supper, 
will  render  acceptable  service,  and  receive  abundant  bless- 
ing in  turn. 

The  Larger  Catechism  raises  two  additional  questions  here. 
J^rst,  May  any  one  who  doubts  his  interest  in  Christ  come  to 
the  Lord's  supper?  Secondly,  Should  any  one  who  desires 
to  come  be  kept  back?  The  answer  to  the  first  is  given  in 
harmony  with  the  teaching  of  the  Standards  in  regard  to  the 
matter  of  assurance.  It  has  already  been  seen  that,  while 
the  assurance  of  faith  and  salvation  is  the  privilege  of  the 
believer,  yet  such  assurance  is  not  of  the  essence  of  faith. 
Hence,  any  one  who  doubts  his  interest  in  Christ,  and  his 
preparation  for  the  supper  of  the  Lord,  if  he  truly  feels  his 
need  of  Christ,  and  desires  to  be  found  in  him,  and  to  depart 
from  all  iniquity,  and  who  is  also  anxious  to  have  his  doubts 
removed,  such  an  one  ought  to  be  found  at  the  Lord's  supper, 
so  that  thereby  he  may  have  his  faith  strengthened,  and  his 
doubts  removed.  The  answer  to  the  second  question  is  to 
the  effect  that  the  ignorant  and  the  scandalous,  even  if  they 
do  make  profession  of  faith,  and  desire  to  come  to  the  supper, 
ought  to  be  kept  from  that  ordinance  by  the  proper  discipline 
which  Christ  has  given  to  his  church,  till  they  receive  in- 


u 


The  Means  op  Grace  ;  The  Lord's  Supper.         333 

struction  and  manifest  reforraation.  The  well-balanced  wis- 
dom of  the  Standards  is  evident  here. 

V.   The  Proper  Duties  At  and  After  the  Lord's  Supper. 

Here  the  Larger  Catechism  alone  must  be  our  guide. 
What  it  says  is  exceedingly  practical  and  searching. 

1.  The  duties  to  be  observed  at  the  time  of  the  supper  are 
noted  first.  We  are  to  have  a  spirit  of  holy  reverence  and 
attention,  as  we  wait  upon  God  in  the  ordinance.  We  are  to 
diligently  observe  the  sacramental  elements,  the  bread  and 
the  wine,  and  the  actions  of  breaking,  pouring,  giving,  and 
receiving  these  elements.  We  are  also  to  seek  to  discern  the 
Lord's  body,  and  with  affection  to  meditate  upon  his  suflfer- 
ings  and  death.  We  should  further  seek  to  stir  into  lively 
exercise  all  the  Christian  graces,  having  deep  sorrow  for  sin, 
and  earnest  hungering  after  Christ.  We  are  also  to  feed 
upon  him  by  faith,  trust  in  his  merits,  receive  his  fulness, 
rejoice  in  his  love,  give  thanks  for  his  grace,  renew  our 
covenant  with  God,  and  stir  up  our  love  to  our  brethren. 
Such  are  the  duties  to  be  observed  at  the  time  of  the  obser- 
vance of  the  supper. 

2.  The  duties  to  be  observed  after  we  have  received  the 
supper  are  next  mentioned.  Here  there  is  a  most  admirable 
outline  of  exhortation,  and  careful  attention  to  it  on  our  part 
will  give  the  ordinance  blessed  significance  in  relation  to  the 
practical  conduct  of  life.  We  are  to  consider,  first  of  all,  how 
we  behaved  at  the  supper,  and  how  much  blessing  we  ob- 
tained at  the  time.  Then,  if  we  have  found  quickening  and 
comfort,  we  are  to  bless  God  for  it,  and  pray  for  its  con- 
tinuance. Then,  we  are  to  watch  against  any  relapse,  and 
be  faithful  in  keeping  our  vows,  and  at  the  same  time  be 
diligent  in  looking  forward  to  the  return  of  the  ordinance. 
On  the  other  hand,  if  no  present  benefit  is  experienced,  we 
should  carefully  review  our  preparation  for,  and  behavior  at, 
the  supper.  Then,  if  on  doing  this,  we  can  find  no  fault,  but 
realize  that  our  consciences  are  approved  before  God,  we  are 


ji 


334 


The  Presbyterian  Standards. 


H 


to  patiently  wait  for  the  fruit  to  appear  in  due  time.  But  if 
there  has  been  failure  in  preparation  for,  or  in  the  observance 
of,  the  ordinance,  then  we  are  to  be  humbled  before  God, 
and  attend  upon  the  Lord's  supper  with  more  diligence  after- 
wards. 

This  completes  the  discussion  of  the  Lord's  supper,  and 
concludes  the  exposition  of  the  sacraments  as  the  second 
branch  of  the  means  of  grace.  It  is  evident,  from  what  has 
been  said  at  several  points,  that  the  sacraments  are  a  very  im- 
portant section  of  Christian  doctrine,  and  that  they,  rightly 
improved,  must  constitute  a  very  important  means  of  grace 
to  build  up  the  spiritual  life  of  the  believer.  In  some  re- 
spects, the  supper  brings  Christ  nearer  to  us,  and  draws  us 
into  closer  fellowship  with  him  and  with  one  another  than 
any  other  ordinance  or  means  of  grace.  Believers  should 
always  cherish  a  high  and  a  reverent  esteem  for  the  Lord's 
supper. 


t '. 


CHAPTER  XXVIII. 

THE  MEAN8  OF  GRACE;  PRAYER. 

Shorter  Catkcitism,  98-107;  Larger  Cateoihsm,  178-196;  Confession  of 

Faith,  XXI.,  3,  4. 

PRAYER  is  the  third  and  last  branch  of  the  means  of 
grace  specially  mentioned  in  the  Standards,  and  it  is  a 
Tery  important  practical  matter.  In  the  Confession  there  is 
no  formal  discussion  or  statement  of  the  doctrine  of  prayer. 
Only  two  brief  sections  in  the  chapter  on  religious  worship 
are  devoted  to  it,  and  there  the  nature  and  duty  of  prayer 
are  simply  assumed  without  formal  exposition.  In  the  Cate- 
chisms, however,  large  space  is  devoted  to  the  explanation 
of  prayer  as  a  means  of  grace.  In  the  Shorter  Catechism 
ten  questions,  and  in  the  Larger  no  fewer  than  eighteen,  are 
devoted  to  this  subject.  In  these  questions  the  general 
doctrine  of  prayer  is  stated  in  a  formal  way,  and  then  the 
Lord's  prayer  is  expounded  at  length  as  the  rule  of  prayer. 
The  result  is,  that  in  the  Standards  there  is  the  most  com- 
plete statement  of  the  doctrine  of  prayer  to  be  found  in  any 
of  the  great  creeds.  In  the  exposition  of  this  chapter  the 
Catechisms  will  be  followed  quite  closely,  and  their  state- 
ments will  be  condensed  wherever  the  limits  of  a  single 
chapter  upon  a  great  subject  make  it  necessary. 

It  is  proper  to  add  that  no  discussion  of  the  reality  of 
prayer,  or  of  the  objections  which  are  made  against  the 
efficacy  of  prayer,  will  be  entered  on.  As  just  mentioned, 
the  Standards  simply  assume  that  prayer  is  a  precious  leaHty, 
and  that  it  has  a  real  and  powerful  efficacy.  This  is  pre- 
cisely the  same  position  that  the  Scriptures  take  in  regard  to 
this  matter,  so  that  the  Standards  follow  a  very  good  example 
in  this,  as  they  do  in  regard  to  the  existence  of  God,  the 

335 


336 


The  Presbyterian  Standards. 


religious  nature  of  man,  and  the  reality  of  divine  revela- 
tion. This  plan  will  be  followed  in  the  explanations  of  this 
chapter. 

I.  The  Nature  of  Prayer  will  he  Defined  at  the  Outset. 
Both  Catechisms  define  prayer,  the  definition  of  the  Shorter 

being  briefer  than  that  of  the  Larger.  Combining  the  two,  a 
very  excellent  definition  of  prayer  is  secured,  and  it  is  as 
follows :  Prayer  is  an  oflfering  up  of  our  desires  unto  God, 
for  things  agreeable  to  his  will,  in  the  name  of  Christ,  by  the 
help  of  the  Spirit,  with  confession  of  our  sins,  and  thankful 
acknowledgL^ant  of  all  his  mercies.  At  a  glance,  it  will  be 
seen  that  this  is  an  exceedingly  complete  description  of  the 
matter  of  prayer,  and  it  needs  but  little  explanation,  for 
every  part  of  it  is  simple  and  clear.  It  rightly  signalizes 
the  place  which  the  desires  of  the  heart  have  in  true  prayer, 
and  thus  indicates  that  prayer  need  not  be  audible.  It  may 
be  the  silent  converse  and  communion  of  the  soul  with  God. 
The  presentation  of  our  desires  to  God,  silently  or  vocally,  is 
prayer.  We  are  also  to  pray  always  with  submission  to  the 
will  of  God,  and  be  ever  ready  to  say,  Thy  will,  O  God,  be 
done!  And  all  acceptable  prayer  is  to  be  offered  up  through 
the  mediation  of  Christ,  and  by  the  aid  of  the  Holy  Spirit. 
Then,  in  addition  to  the  offering  up  of  our  desires  to  God, 
the  confession  of  sin  and  the  giving  of  thanks  are  to  have  a 
place  in  prayer  as  very  important  factors.  In  what  will  be 
said  under  subsequent  topics  some  of  these  points  will  be 
enlarged  on,  so  that  nothing  more  need  now  be  added  in 
regard  to  them. 

II.  The  Personal  Ohject  to  Whom  Prayer  is  to  he  Offered  is 
Next  Considered. 

The  Larger  Catechism  says  that  we  are  to  pray  to  God 
alone,  and  to  none  other.  Hence,  prayer  to  many  gods  is 
forbidden,  as  also  prayer  to  saints  and  angels  in  any  way. 
This  Catechism  also  suggests  the  reasons  which  properly 
lead  us  to  pray  to  God  alone.     He  only  is  able  to  search  our 


I 


The  Means  of  Grace  ;  Prayer. 


337 


S 


hearts  and  know  what  we  really  desire,  and  he  knows  best 
whether  we  really  need  the  things  which  we  desire.  Then, 
God  only  can  hear  and  answer  prayer,  for  he  is  the  Creator, 
and  all  other  objects  of  prayer  must  be  creatures  and  of 
finite  ability.  And,  again,  since  God  alone  can  pardon  ovir 
sins  and  fulfil  our  desires,  he  alone  should  be  prayed  to  for 
all  these  things.  Then,  too,  since  God  only  is  to  be  believed 
in  and  worshipped  as  God,  and  since  prayer  is  a  part  of 
worship,  to  God  alone  should  prayer  be  made. 

III.  The  Medium  of  Prayer  is  an  Important  Facioi  in  it^ 
How  are  We  to  Come  to  God  in  Prayer  ? 

This  for  sinful  man  is  an  all-important  inquiry,  for  while 
a  sinless  creature  might  come  directly  into  the  presence  of 
the  Creator,  yet  a  sinful  creature  cannot  so  come.  Hence, 
the  Larger  Catechism,  with  the  utmost  propriety,  and  in  ac- 
cordance with  the  Scriptures,  says  that  the  sinfulness  of 
man  and  his  distance  from  God  is  so  great  by  reason  thereof 
that  he  can  have  no  access  into  the  divine  presence  without 
a  mediator.  And,  since  there  is  none  in  heaven  or  earth  fit 
for  or  appointed  to  that  glorious  work  but  Christ  alone,  we 
are  to  pray  in  his  name  only,  and  in  no  other.  In  the  name 
of,  and  for  the  sake  of,  Christ  must  all  our  prayers  be  offered 
at  the  throne  of  grace,  which  is  the  footstool  of  God.  To 
thus  pray  in  the  name  of  Christ  is  in  accordance*  with  his 
command,  and  in  confidence  in  his  promises  to  ask  for 
mercy  for  his  sake.  This  is  to  be  rightly  done,  not  merely 
by  the  formal  mention  of  his  name,  but  by  finding  our  en- 
couragement to  pray,  and  also  by  obtaining  our  boldness, 
strength,  and  hope  of  acceptance  in  prayer,  from  Christ  and 
his  mediation.  He  is  to  be  our  way  to  the  Father  in  prayer, 
and  the  Father's  way  to  us  with  the  answer.  The  mediation 
of  Christ,  and  especially  the  intercessory  work  at  the  Father's 
right  Ijtand,  gives  us  access  to  God  and  confidence  in  prayer 
when  we  come,  assured  that  we  have  such  an  advocate  with 
the  Father. 
23 


!■ 


338 


The  Presbyterian  Standards. 


' 


I    ! 


IV.  The  Agent  Who  Aids  us  in  Prayer  is  the  Next  Topic 
in  Connection  vnth  Prayer. 

Because  of  our  sinfulness  we  are  not  only  far  away  from 
God  and  in  need  of  a  mediator,  but  our  hearts  are  not  natur- 
ally disposed,  or,  as  a  matter  of  fact,  qualified,  for  the  exer- 
cise of  prayer.  In  this  case  we  need  a  helper  within  us,  as 
well  as  an  advocate  for  us.  The  Holy  Spirit  is  revealed  and 
offered  as  that  helper.  Since  we  know  not  how  to  pray  as 
we  ought,  the  Holy  Spirit  helps  our  infirmities.  In  doing 
so,  he  enables  us  to  understand  for  what  and  for  whom  we 
ought  to  pray.  He  also  instructs  us  as  to  how  prayer  should 
be  offered,  so  that  having  a  proper  frame  of  mind  we  may 
be  enabled  to  pray  with  the  understanding.  This  the  Spirit 
does  by  working  in,  and  quickening  in  our  hearts  those  ap- 
prehensions, affections,  and  graces  which  are  required  for 
the  right  performance  of  the  duty  of  prayer.  It  is  added, 
that  this  quickening  of  the  Spirit  is  not  in  all  persons,  nor 
at  all  times  in  the  same  measure,  for  God  sends  the  Spirit 
through  the  Son  as  he  pleases.  The  Spirit  is  thus  the  advo- 
cate within  us  who  helps  our  infirmities  and  teaches  us  how 
to  pray  and  what  to  pray  for  as  we  ought.  Hence,  with  an 
advocate  in  heaven  and  one  on  earth,  we  may  have  confi- 
dence in  prayer,  and  ability  to  draw  near  to  God  in  the  full 
assurance  of  faith. 

V.  The  Next  Question  Relates  to  what  it  is  our  Duty  and 
Privilege  to  Pray  for. 

This  is  a  wide  subject,  and  includes  both  the  persons  and 
the  things  for  which  we  ought  to  offer  our  prayers.  The 
Standards  assume  that  we  are  to  pray  for  both  temporal  and 
spiritual  things,  so  that  the  view  of  those  who  forbid  prayer 
for  anything  but  spiritual  blessings  is  to  be  set  .  side.  As  to 
the  persons  for  whom  we  are  to  pray,  the  Larger  Catechism 
tells  us,  first  of  all,  that  we  are  to  pray  for  the  whole|phurch 
of  Christ  upon  earth.  This  expresses  the  broad  catholic 
spirit  which  breathes  all  through  the  Standards.     Then  we 


The  Means  of  Grace  ;  Prayer. 


339 


/  Topic 

ij  from 
b  natur- 
e  exer- 
Q  us,  as 
led  and 
pray  as 
1  doing 
bom  we 

should 
ye  may 
3  Spirit 
ose  ap- 
Ired  for 

added, 
ms,  nor 
3  Spirit 
e  advo- 
us  how 
with  an 
3  confi- 
the  full 

dy  and 

tns  and 
.  The 
ral  and 
prayer 

As  to 
echism 

hurch 
atholic 
len  we 


are  to  pray  for  magistrates,  which  includes  all  who  hold  civil 
authority,  and  who  exercise  rule  or  execute  law  in  the  state. 
Yy''e  are  also  to  pray  for  ministers  of  the  gospel  everywhere, 
that  their  lives  may  be  holy,  and  their  labors  blessed.  We 
are  next  to  pray  for  ourselves  and  our  brethren  in  the  flesh ; 
and  we  are  to  make  supplication  before  God  on  behalf  of  our 
brethren  in  the  Lord,  that  God  would  in  his  mercy  bless  and 
save  them.  And  we  are  not  to  forget  to  pray  for  our  enemies, 
and  for  all  sorts  of  men  living,  or  that  shall  live  hereafter  in 
the  world.  Hence,  our  petitions  are  not  to  be  restrained,  but 
are  to  extend  far  and  wide.  For  the  church  universal  and 
for  its  officers  and  members,  for  nations  and  earthly  rulers, 
for  ourselves  and  our  brethren,  for  our  enemies  and  for  men 
yet  unborn,  and  then  for  all  sorts  of  men,  even  the  outcast 
and  neglected  of  the  human  race,  we  are  to  pray,  and  give 
them  a  place  in  our  supplications  and  intercessions.  Then, 
with  curious  caution,  the  Standards  tell  us  that  we  are  not  to 
pray  for  the  dead,  as  Kome  would  have  us  do ;  nor  are  our 
prayers  to  be  offered  for  those  who  are  known  to  have  sinned 
the  sin  unto  death.  This  is  the  same  remark  as  was  ex- 
plained some  time  ago  from  the  Confession  in  another  chap- 
ter, where  religious  worship  is  described.  In  making  this 
statement,  the  Scriptures  are  followed  closely.  But  we  should 
not  hastily  conclude  that  any  particular  person  has  committed 
that  awful  sin  for  which  there  is  no  place  of  pardon  here  or 
hereafter. 

VI.  The  Proper  Spirit  or  Temper  of  Prayer  Pe^'ires  a  few 
Words  of  Explanation. 

This  raises  the  question  :  How  should  we  pray  ?  In  what 
frame  of  mind,  and  what  should  be  our  disposition  of  heart 
when  we  pray?  Here  reverence  is  set  down  first,  for  the 
Larger  Catechism  says  that  we  should  pray  with  an  awful 
apprehension  of  the  majesty  of  God.  We  are  to  remember 
that  God  is  in  heaven  and  that  we  are  upon  the  earth.  We 
should  also  have  a  deep  sense  of  our  own  unworthiness, 


340 


The  Presbyterian  Standards. 


11; 


■ 


mindful  that  God  is  perfectly  holy,  and  that  we  are  sinful  in 
his  sight.  In  like  manner,  we  are  to  be  sensible  of  our 
necessities,  and,  above  all,  of  the  need  of  the  pardon  of  our 
sins,  and  so  come  with  penitent,  thankful  and  enlarged  hearts 
to  his  footstool.  Our  approach  to  God  in  prayer  is  also  to 
be  marked  by  understanding  our  need ;  by  faith  in  Christ, 
and  in  the  promises  which  are  sure  in  him;  by  sincerity, 
knowing  that  if  we  regard  iniquity  in  our  hearts  God  will  not 
hear  us ;  by  fervency,  showing  that  we  are  in  earnest  in  our 
desires ;  by  love  to  God  for  all  his  love  to  us ;  and  by  perse- 
verance, which  will  lead  to  a  patient  importunity.  And, 
finally,  we  are  to  wait  on  God  in  prayer  with  humble  sub- 
mission to  his  will,  resigned  to  leave  the  answer  to  his  holy 
and  gracious  purpose,  as  he  deems  best  to  give  or  withhold, 
to  bless  or  restrain  the  blessing. 

VII.  The  Parts  or  Elements  of  Prayer  are  now  to  he  Ex- 
plained. 

These,  though  not  formally  expressed  in  the  Standards, 
are,  nevertheless,  implied,  and  may  now  be  set  down  in  a 
sentence  or  two,  before  the  Lord's  prayer  as  the  rule  to 
guide  us  in  prayer  is  explained  at  some  length. 

Adoration  stands  first,  whereby  we  praise  and  magnify  God 
and  his  majesty,  for  what  he  is  and  does  in  creation,  provi- 
dence, and  grace.  Next  in  order,  we  may  set  down  confes- 
sion of  sin,  for  we  are  sinful  in  the  sight  of  God,  and  our 
sins  must  be  removed  before  we  can  come  acceptably  to 
God.  Then  follows  thanksgiving,  for  it  is  fitting  that  we 
should  render  grateful  thanks  for  past  mercies  before  we  beg 
for  their  continuance  or  renewal.  Then  come  petitions  of 
all  sorts  for  ourselves  and  others,  as  already  described.  And, 
lastly,  stands  intercession,  or  special  pleading  for  any  defi- 
nite cases  or  causes.  These  are  the  main  elements  of  prayer. 
Of  course,  we  may  not  find  it  necessary  to  include  all  these 
factors  at  any  one  time  in  our  prayers,  still,  in  offering  public, 
domestic,  or  private  prayer,  it  may  be  well  to  keep  this  gen- 


The  Means  of  Gkace  ;  Prayer. 


341 


inful  in 
of  out 
of  our 
[  hearts 
also  to 
Christ, 
icerity, 
mil  not 
;  in  our 
'  perse- 
And, 
le  sub- 
lis  holy 
thhold, 

he  Ex- 

,ndards, 
7n  in  a 
rule  to 

ify  God 
,  provi- 
confes- 
md  our 
ably  to 
ihat  we 
we  beg 
ions  of 
i.  And, 
ay  defi- 

prayer. 
11  these 

public, 
lis  gen- 


eral outline  in  view.  It  will  give  order  to  our  prayers,  and 
save  us  from  confusion  and  repetition.  In  almost  every  case 
adoration,  confession,  and  giving  of  thanks  should  have  a 
place. 

VIII.  The  Rule  or  Pattern  of  Prayer  is  the  Last  Topic  to 
he  Explained  from  the  Standards. 

Much  importance  is  evidently  attached  to  this  topic  in  the 
Catechisms,  and  the  remainder  of  this  chapter  must  be  de- 
voted to  its  exposition  in  only  brief  outline.  The  Larger 
Catechism  says  that  the  whole  word  of  God  is  of  use  in 
directing  us  in  the  duty  of  praying ;  but  the  special  rule  of 
direction  is  that  form  of  prayer  which  our  Lord  taught  his 
disciples,  and  which  is  commonly  called  the  Lord's  prayer. 
This  prayer  is  to  be  used,  not  only  for  directing  us  in  prayer, 
but  as  a  pattern  according  to  which  we  are  to  make  other 
prayers.  There  is  here  sketched  only  a  general  outline.  At 
the  same  time,  it  is  added  that  this  prayer  may  be  used  as  a 
prayer,  so  long  as  it  is  done  with  understanding,  faith,  rever- 
ence, and  the  other  graces  necessary  to  the  right  perform- 
ance of  the  duty  of  prayer.  This  is  an  important  statement, 
not  only  in  regard  to  this  prayer,  but  in  respect  to  all  prayer, 
and  it  contains  a  warning  and  an  exhortation  of  great  moment 
in  regard  to  the  use  of  liturgies,  or  the  reading  of  prayers  in 
public  or  private  worship. 

In  making  an  analysis  of  the  Lord's  prayer,  there  are  three 
parts  to  be  considered.  These  are  the  preface,  the  petitions, 
and  the  conclusion.  The  first  and  the  last  are  briefly  con- 
sidered, while  the  second  is  explained  at  length  in  the 
Standards.     Each  is  now  expounded  in  a  simple  way. 

1.  The  preface  requires  only  a  few  lines.  It  is,  "  Our 
Father  which  art  in  heaven."  This  teaches  us  that  when  we 
pray  we  are  to  draw  near  to  God  with  confidence  in  his 
fatherly  goodness,  and  our  interest  in  that  goodness.  We 
are  also  taught  to  come  with  reverence,  and  with  all  other 
suitable,  childlike  dispositions  and  heavenly  aflfections.     In 


.  J.; 

■  V- 


^*,^^W^.^t: 


'  .1 1 


ll 


342 


The  Presbyterian  Standards. 


\'i 


this  way  we  are  to  come  with  the  true  filial  spirit,  and  say, 
Abba,  Father;  and  at  the  same  time  we  are  to  seek  to  cher- 
ish due  apprehensions  of  his  sovereign  power,  his  transcen- 
dent majesty,  and  his  gracious  condescension.  We  are  also 
exhorted  to  pray  with  and  for  others  when  we  are  taught  to 
say.  Our  Father.  This  preface  thus  forms  a  suitable  pre- 
lude to  this  remarkable  prayer. 

2.  The  petitions  are  now  to  be  considered  in  order. 
These  petitions  are  six  in  number.  The  Shorter  Catechism 
gives  a  brief  exposition  of  each,  which  the  Larger  expands 
considerably.  In  the  present  exposition  an  attempt  will  be 
made  to  combine  these,  and  to  oflfer  some  comments  as  the 
explanation  proceeds. 

The  first  petition  is,  "Hallowed  be  thy  name."  This 
teaches  us  to  pray  that  God  would  enable  us  and  others  to 
glorify  him  in  all  that  whereby  he  makes  himself  known, 
and  that  he  would  dispose  all  things  for  his  glory.  Here  we 
confess  our  inability  and  our  indisposition  of  ourselves  to 
honor  God  aright,  and  we  ask  for  grace  to  enable  us  to 
know  and  highly  esteem  him,  and  all  those  things  by  which 
he  makes  himself  known  to  us,  and  to  glorify  him  in  thought, 
word,  and  deed.  We  are  also  taught  here  to  pray  that  God 
would  destroy  atheism,  idolatry,  and  everything  which  dis- 
honors him,  and  that  he  would  dispose  all  things  for  his  own 
glory. 

The  second  petition  is,  "Thy  kingdom  come."  By  this 
petition  we  pray  that  Satan's  kingdom  may  be  destroyed, 
and  that  the  kingdom  of  grace  may  be  advanced,  ourselves 
brought  into  it  and  kept  in  it,  and  the  kingdom  of  glory 
hastened.  Here  we  acknowledge  that  we  are  all  by  nature 
under  the  dominion  of  sin  and  Satan,  and  we  pray  for  de- 
liverance, that  the  gospel  may  be  spread  throughout  the 
world,  that  the  Jews  may  be  called  into  the  kingdom,  and 
that  the  fulness  of  the  Gentiles  may  be  brought  in.  We 
likewise  here  pray  that  the  church  may  be  kept  pure  in  all 


-Site 


The  Means  op  Grace  ;  Prayer. 


343 


respects,  and  that  the  rulers  of  the  earth  may  not  oppose  the 
gospel.  We  also  pray  that  by  the  ordinances  of  the  church 
sinners  tnay  be  converted  and  saints  be  confirmed,  that  Christ 
may  rule  in  the  hearts  of  men  here,  and  that  the  time  of  his 
second  coming  may  be  hastened. 

The  third  petition  is,  *•  Thy  will  be  done  on  earth,  as  it  is 
in  heaven."  This  teaches  us  to  pray  that  God  would,  by  his 
grace,  make  us  able  and  willing  to  know,  obey,  and  submit  to 
his  will  in  all  things,  as  the  angels  do  in  heaven.  Hero  we 
also  confess  our  proneness  to  rebel  against  God's  word  and 
providence,  and  we  pray  that  God  would  take  away  our 
blindness  and  perverseness,  and  make  us,  with  humility  and 
cheerfulness,  to  do,  and  submit  to,  the  will  of  God  in  all 
things. 

The  fourth  petition  is,  "  Give  us  this  day  our  daily  bread." 
Here  we  pray  that  God  would,  of  his  free  gift,  grant  us  a  com- 
petent portion  of  the  things  of  this  life,  and  that  we  may 
enjoy  his  blessing  with  them.  Here,  too,  we  confess  that 
we  deserve  none  of  these  outward  blessings  of  this  life,  and 
are  prone  to  use  them  unlawfully,  and  we  pray  for  ourselves 
and  others  that,  waiting  on  God's  providence  in  the  use  of 
lawful  means,  we  may  receive  a  competent  portion  of  God's 
temporal  gifts,  and  be  contented  in  the  lawful  use  of  the  same. 

The  fifth  petition  is,  "Forgive  us  our  debts,  as  we  forgive 
our  debtors."  Here  we  pray  that  God  would,  for  Christ's 
sake,  freely  pardon  our  sins,  and  that  we  may  be  able  from 
the  heart  to  forgive  others.  Here  we  also  confess  that  we 
are  guilty  sinners  before  God,  and  hopeless  debtors  to  the 
divine  justice,  and  we  pray  that,  through  the  satisfaction  of 
Christ  applied  by  faith,  God  would  pardon  and  acquit  us, 
and  continue  to  do  so,  filling  us  with  peace  and  joy,  and 
prompting  and  enabling  us  to  forgive  our  fellowmen. 

The  sixth  petition  is,  "Lead  us  not  into  temptation,  but 
deliver  us  from  evil,"  or,  as  some  would  translate,  "  from  the 
evil  one."    Here  we  pray  that  God  would  either  keep  us  from 


i 

l 


I  i 


l! 


344 


The  Presbyterian  Standards. 


being  tempted  to  sin,  or  support  us  when  we  are  tempted. 
Here  we  also  confess  our  own  weakness  and  proneness  to  go 
astray,  and  we  pray  that  God  would  so  subdue  and  restrain 
us,  and  order  all  things  about  us,  that  we  may  be  saved  from 
temptation,  or  so  succored  in  it  that  we  do  not  fall  into  sin, 
or  if  we  do  happen  to  fall,  that  we  may  speedily  repent,  and 
be  recovered  and  restored. 

3.  The  conclusion  remains  for  a  word  or  two.  It  is  as 
follows :  "  For  thine  is  the  kingdom,  and  the  power,  and  the 
gl(  y,  forever.  Amen."  This  teaches  us  to  ascribe  all  praise 
and  glory  to  God  alone,  in  our  prayers  and  adoration  before 
him,  who  is  King  of  kings,  and  whose  kingdom  is  an  ever- 
lasting kingdom.  The  word  Amen,  with  which  the  prayer 
closes,  expresses  cur  solemn  assurance  that  we  earnestly  de- 
sire to  be  heard,  and  our  willingness  to  submit  to  the  divine 
will  in  the  answer,  whatever  it  may  be,  to  our  prayers. 

Such  is  an  imperfect  outline  of  the  subject  of  prayer  as  a 
means  of  grace.  The  order  of  the  petitions  is  worthy  of 
notice.  Petitions  which  relate  to  God  come  first,  next  those 
which  pertain  to  his  kingdom,  and  laLt  those  which  refer  to 
ourselves.  The  Larger  Catechism  expounds  confession  and 
petition  in  each  of  the  parts  of  the  Lord's  prayer,  and  has  a 
very  detailed  exposition  of  the  whole  prayer. 


>l 


tempted, 
ess  to  go 
i  restrain 
ved  from 
into  sin, 
)Gnt,  and 

It  is  as 
,  and  the 
ill  praise 
•n  before 
an  ever- 
e  prayer 
Bstly  de- 
le divine 
:s. 

lyer  as  a 
orthy  of 
xt  those 

refer  to 
ion  and 
id  has  a 


CHAPTER  XXIX. 


THE  OnURCH  AND  HER  CENSURES. 


Shorter  CAXEonisM, 


;  Larger  Catech IBM,  62-65;  Confession  of 

Faith,  XXV.  and  XXX. 


WITH  this  chapter  the  passage  is  made  from  matters 
of  doctrine  and  duty  to  questions  concerning  the 
polity  and  discipline  of  the  church.  For  two  or  three  chap- 
ters these  questions  will  engage  attention.  In  this  chapter 
two  related  topics,  which  the  Confession  treats  in  separate 
chapters,  and  in  diflferent  connections,  are  grouped  together, 
and  briefly  explained. 

The  Shorter  Catechism  has  nothing  whatever  to  say  in  re- 
gard to  the  church,  or  its  form  of  government.  This  is,  per- 
haps, a  serious  defect  in  it,  so  far  as  instruction  in  the  prin- 
ciples of  church  polity  is  concerned,  especially  from  the 
Presbyterian  point  of  view.  The  Larger  Catechiom  defines 
the  visible  and  invisible  aspects  of  the  church  in  a  simple, 
clear  way.  It  does  this  immediately  after  it  has  set  forth  the 
work  of  Christ,  and  before  it  unfolds  the  benefits  of  redemp- 
tion. The  Confession  devotes  a  whole  chapter  to  the  church, 
and  in  others  deals  with  the  form  and  powers  of  the  govern- 
ment of  the  church  in  a  somewhat  general  way. 

As  was  hinted  in  a  previous  chapter,  the  Standards  speak 
with  much  less  precision  in  regard  to  questions  of  church 
government  than  they  do  in  reference  to  matters  of  doctrine 
and  ethics.  It  is  important  to  remember  this  in  relation  to 
Presbyterianism.  The  reason  of  this  difference  is  mainly  to 
be  found  in  the  fact  that  in  the  Westminster  Assembly  there 
was  little  difference  of  view  in  matters  of  doctrine,  while  in 
regard  to  questions  of  polity  there  was  great  diversity  of 
opinion.  All  held  more  or  less  definitely  the  Calvinistic  or 
Beformed  system  of  doctrine,  but  they  did  by  no  means  agree 

845 


T 


? 

WH 

i')'^- 

, 

1  ^ 

'31 


\ 


346 


The  Pkesdyterian  Standakds. 


as  to  tho  form  of  churcli  government  which  the  Scriptures 
taught,  and  as  to  the  proper  functions  of  the  church  of  Christ, 
and  its  rehition  to  the  civil  magistrate.  In  the  Assembly  there 
were  Episcopalians  of  various  types,  some  being  high  church- 
men and  some  Erastians.  There  was  also  a  number  of  very 
influential  Independents.  The  Presbyterians  were  also  theie, 
and  while  they  argued  very  strongly  for  their  views  of  the 
true  polity  of  the  church,  as  they  understood  it,  it  was  not 
till  the  close  of  the  Assembly  almost,  when  numbers  had  left, 
that  they  were  able  to  carry,  to  a  certain  extent,  their  views 
in  the  Assembly.  But,  after  all,  it  is  not  well-defined  Pres- 
byterian polity  that  is  set  forth  in  the  Standards.  The  gen- 
eral principles  are  there,  but  the  details  are  not  unfolded. 
This  is,  perhaps,  just  as  well,  for  it  leaves  each  branch  of  the 
Presbyterian  family  to  work  out  the  details  in  such  a  way  as 
bests  suits  its  special  circumstances  in  harmony  with  the 
word  of  God.  The  Standards  undoubtedly  contain  the 
fundamental  principles  of  the  Presbyterian  system,  and  the 
only  proper  development  of  these  principles  is  generic  Pres- 
byterianism,  as  it  is  hoped  will  be  clearly  seen  in  this  expo- 
sition. 

At  this  stage  it  may  be  well  to  observe  that  nearly  every 
branch  of  Presbyterianism  has  drawn  up  a  Form  of  Govern- 
ment, in  which  that  particular  form  of  polity  is  set  forth  more 
definitely,  and  in  its  full  scriptural  form  and  proportions.  In 
the  exposition  to  be  given  in  this,  and  one  or  two  other  chap- 
ters, some  of  the  contents  of  these  forms  of  government  and 
discipline  will  be  incorporated,  so  as  to  make  the  discussion 
more  complete.  In  doing  this,  however,  care  will  be  taken 
to  keep  these  two  factors  so  far  separate  that  the  reader  will 
easily  perceive  what  each,  and  especially  the  Standards, 
teaches. 

I.  The  C/iurch  is  First  Considered. 

In  regard  to  the  church,  what  the  Confession  and  the 
Larger  Catechism  have  to  say  about  it  will  be  set  down  first, 


I 


The  Chuugh  and  Hku  Censuues. 


847 


and  then  in  mere  outline  a  sketch  of  tlie  main  factors  or 
elements  in  tiie  generic  Presbyterian  form  of  church  polity 
and  discipline  which  grows  out  of  it  will  be  given.  At 
every  point  brevity  is  enforced,  by  reason  of  the  limits  of 
this  exposition. 

1.  The  invisible  church,  as  it  is  called,  ought  to  be  first 
explained.  This  is  the  most  profound  view  of  the  church  of 
Christ  which  the  Standards  present.  It  is  called  invisible 
partly  because  we  cannot  tell  absolutely  in  this  life  who  are 
members  of  it,  and  partly  because  we  do  not  find  all  the 
members  of  it  on  the  earth  at  any  given  period  of  the  history 
of  tlie  church.  The  Larger  Catechism  defines  the  invisible 
church  to  be  the  whole  number  of  the  elect,  that  have  been, 
are,  or  shall  be  gathered  into  one  under  Christ  the  head. 
This  terse  and  comprehensive  statement  the  Confession  some- 
what expands.  It  adds  that  the  invisible  church  is  catholic 
or  universal,  and  that  it  is  the  spouse  of  Christ,  and  that  it  is 
his  body,  the  fulness  of  him  that  fiUeth  all  in  all.  The  term 
catholic  means  universal,  and  has  no  reference  to  the  Church 
'  of  Bome.  Membership  in  this  invisible  phase  of  the  church 
is  in  accordance  with  the  purpose  of  God's  electing  love  and 
grace,  but  it  is  only  actually  realized  in  the  case  of  each  in- 
dividual through  union  with  Christ  the  head.  Only  those 
who  are  united  to  Christ  in  effectual  calling,  and  are  truly 
regenerated  by  the  Spirit,  are  members  of  this  body.  If  they 
are  in  adult  years  when  they  become  members,  their  personal 
faith  will  also  exist,  but  the  fundamental  condition  of  mem- 
bership for  all,  infants  or  adults,  in  this  phase  of  the  church 
is  union  with  Christ.  It  is  evident,  also,  that  only  those  who 
are  niembers  of  the  invisible  church  are,  or  can  be  saved,  so 
that  the  number  of  those  finally  saved  shall  agree  with  the 
great  company  of  those  who  are  members  of  that  aspect  of 
the  church,  just  as  the  members  of  the  invisible  church 
agree  with  the  innumerable  company  of  those  included  in 
God's  purpose  of  electing  grace.     And  all  the  members  of 


-( 


llil^ 


348 


The  Presbyterian  Standards. 


s; 


;i 


\ 


the  invisible  church,  by  reason  of  their  union  with  Christ, 
enjoy  communion  with  him  here,  and  in  glory  with  him 
hereafter.  They  also  have  fellowship  with  each  other 
through  the  communion  of  saints. 

2.  The  visible  church  is  also  to  be  explained.  This  is  the 
aspect  of  the  church  which  comes  up  chiefly  for  discussion 
in  church  polity.  This  phase  of  the  church  is  doubtless 
called  visible  because  its  condition  of  membership,  which  is 
profession  of  faith  in  Christ  its  head,  is  open  for  observation, 
and  because  its  members  can  be  seen  upon  the  earth  at  any 
given  period.  It  is  sometimes  called  the  church  militant 
since  it  is  engaged  in  conflict  and  struggle  from  age  to  age 
in  the  world.  The  church  triumphant  will  be  finally  found 
in  heaven,  when  the  church  visible  and  militant  has  won  all 
its  victories  on  the  earth,  and  the  church  invisible  will  also 
be  complete  in  the  heavenly  state. 

The  Larger  Catechism  defines  the  visible  church  to  be 
"  a  society  made  up  of  such  as  in  all  ages  and  places  of  the 
world  do  profess  the  true  religion,  and  of  their  children." 
This  is  an  admirable  definition,  and  one  cannot  but  wish 
that  this  definition,  as  well  as  that  of  the  invisible  church, 
had  been  given  a  place  in  the  Shorter  Catechism.  The  Con- 
fession says  that  the  visible  church  is  also  catholic  or  uni- 
versal under  the  gospel.  This  means  that  the  visible  church, 
now  under  the  gospel  age,  is  not  confined  to  a  single  nation 
as  it  was  in  the  Jewish  dispensation,  but  includes  all  those 
throughout  the  world  that  profess  the  true  religion,  together 
with  their  children. 

The  conditions  of  membership  in  the  visible  church  are 
credible  profession  of  faith  in  Christ,  and  a  life  of  obedience 
consistent  with  that  profession.  It  is  not  absolutely  neces- 
sary to  be  a  member  of  this  aspect  of  the  church  in  order  to 
be  saved,  and  there  may  be  some  who  are  members  of  it 
who  shall  be  finally  among  the  lost.  Still,  for  many  urgent 
reasons,  it  is  most  necessary  that  all  who  are  united  with 


The  Church  and  Her  Censures. 


349 


f 


Christ,  and  are  thus  members  of  the  invisible  church,  should 
profess  his  name  before  men  by  becoming  members  of  the 
visible  church. 

From  the  definitions  given  of  these  two  aspects  of  the 
church  of  Christ,  it  is  not  to  be  concluded  that  there  are  two 
distinct  churches,  the  one  visible  and  the  other  invisible. 
They  are  simply  two  different  aspects  or  phases  of  the  one 
body  of  Christ.  The  one  views  it  from  its  inward  side  of 
regeneration  and  union  with  Christ,  and  the  other  regards  it 
from  its  outward  aspect  of  profession  of  faith  in  Christ,  and 
union  in  a  soci<^ty.  The  former  is  the  invisible  church, 
and  the  latter  is  the  visible. 

The  visible  church  is  under  God's  special  care,  and  is  pro- 
tected and  preserved  in  all  ages  in  spite  of  its  foes.  All  its 
members  enjoy  the  communion  of  saints,  and  the  ordinary 
means  of  grace.  This  implies  the  offer  of  grace  and  salva- 
tion to  all  its  members,  through  the  ministry  of  the  gospel, 
testifying  that  whosoever  believes  in  him  shall  be  saved,  and 
that  none  who  will  come  unto  him  shall  be  rejected.  The 
visible  church  thus  becomes  the  instrument  upon  the  earth  | 
by  raeans  of  which  the  knowledge  of  the  way  of  life  and  sal-  ' 
vation  is  given  to  the  world,  and  the  gospel  message  brought 
to  men,  even  to  the  end  of  the  world. 

This  visible  church  is,  by  the  Confession,  said  to  be  the 
same  as  the  kingdom  of  the  Lord  Jesus  Christ,  and  is  the  \ 
house  and  family  of  God,  out  of  which  there  is  no  ordinary 
possibility  of  salvation.  The  force  of  the  ordinary  must  be 
carefully  noted  here.  It  seems  to  emphasize  the  importance 
of  membership  in  the  visible  church,  and  yet  it  is  not  to  be 
held  that  such  membership  is  absolutely  essential  to  salva- 
tion. This  is  very  carefully  stated,  and  should  be  held 
fast. 

3.  The  gifts  of  Christ  to  the  visible  church  are  to  be  con-  . 
sidered  at  this  stage.     To  the  universal  visible  church,  which 
God  has  instituted  in  the  world,  Christ  has  granted  certain 


350 


The  Presbyterian  Standards. 


n 


very  important  gifts.  These  are  the  gospel  ministry  for  the 
'  preaching  of  the  word,  the  oracles  of  God  contained  in  the 
sacred  Scriptures,  the  ordinances  of  his  house,  especially  the 
sacraments  and  public  worship.  The  purpose  or  end  of 
these  gifts  is  to  gather  sinners  into  the  kingdom,  and  to 
make  the  saints  meet  for  glory,  on  to  the  end  of  the  world. 
Then  it  is  added,  with  great  propriety,  that  Christ  does,  by 
his  own  presence  and  Spirit  in  the  church,  make  these  gifts 
effectual  to  the  salvation  of  those  who  are  appointed  there- 
unto. This  brief  paragraph  will  be  expanded  later  on  in 
another  connection. 

This  phase  of  the  church  universal  has  been  sometimes 
more,  sometimes  less,  visible;  and  the  particular  churches 
into  which  the  universal  visible  church  may  be  divided  and 
of  which  they  are  members,  are  more  or  less  pure  according 
as  the  doctrine  of  the  gospel  is  taught  and  embraced,  the 
ordinances  administered,  and  public  worship  performed  more 
or  less  purely  in  them.  Here  there  are  three  valuable  tests 
of  the  purity  of  any  branch  of  the  church  of  Christ.  The 
preaching  of  a  pure  gospel,  the  observance  of  the  ordinances 
in  their  simplicity,  and  the  spirituality  of  the  worship  in  the 
church  are  the  tests.  The  importance  of  these  tests  is  evi- 
dent. 

The  Confession  further  acknowledges  that  the  purest 
churches  undt  heaven  are  subject  to  both  mixture  and 
error.  Some  have  so  degenerated  as  to  become  no  churches 
of  Christ  at  all,  but  synagogues  of  Satan.  The  name  of  the 
Romish  church  is  not  here  mentioned,  but  there  is  little 
doubt  that  the  reference  is  to  that  corrupt  body.  But  in 
spite  of  this,  the  statement  is  added  that  there  shall  always 
be  a  church  on  the  earth,  to  worship  God  according  to  his 
will.  Tliio  church  is  founded  upon  the  Rock  of  Ages,  it  is 
inhabited  by  the  Spirit  of  power  and  grace,  and  the  gates  of 
hell  shall  not  prevail  against  it. 

4.  The  head  of  the  church  is  another  important  topic  here  to 


The  Church  and  Her  Censures. 


851 


be  understood.  This  doctrine  is  briefly  but  clearly  stated  in 
the  Confession.  It  says  that  the  Lord  Jesus  Christ  is  the 
alone  head  of  the  church.  This  statement  brings  us  within 
sight  of  the  kingly  office  of  Christ,  already  expounded.  He 
is  the  head  of  the  church  invisible,  and  all  his  people  in 
union  with  him  are  members  of  his  body.  He  is  also  king 
and  head  of  the  visible  church,  which  is  really  the  visible 
exponent  of  the  invisible  church  in  any  given  age.  His  law 
is  supreme,  and  his  will  is  law  in  all  spiritual  matters  for  the 
members  of  the  visible  church. 

This  implies  two  important  things :  Firsts  It  teaches  that  \ 
no  mere  man  in  any  ecclesiastical  position  or  office  ought  to 
assume  to  be  the  head  of  the  church ;  and,  hence,  that  the 
pope  cannot  rightly  claim  to  be  its  head.  The  Confession 
adds  that  the  pope  may  properly  be  identified  with  the  anti- 
Christ  of  the  ^^criptures,  who  is  that  man  of  sin  and  son  of 
perdition  that  exalts  himself  in  the  church  against  Christ, 
and  even  calls  himself  God.  Secondly,  It  teaches  that  in  no 
sense  can  any  earthly  civil  ruler,  as  such,  presume  to  be  the 
church's  head,  or  to  exercise  rule  or  authority  therein.  The 
headship  of  Christ  over  his  church  i&  not  temporal,  but 
entirely  spiritual.  Hence,  no  man  dare  take  the  place  which 
belongs  to  Christ  alone.  This  raises  the  question  of  the 
relation  between  the  church  and  the  state,  to  be  treated  more 
fully  later  on. 

The  question  of  the  officers  of  the  visible  church  is  re- 
served for  the  next  chapter,  when  the  courts  of  the  church 
and  other  kindred  topics  are  to  be  explained.  A  few  things, 
however,  may  be  set  down  here  in  regard  to  the  matter  of 
the  call  to  such  office  and  ordination  in  that  connection. 
Ordination,  of  course,  presupposes  a  call  to  office  in  the 
church.  This  call  is  of  God,  by  his  Spirit  and  providence. 
This  call  implies  three  things:  First,  There  is  the  inward 
testimony  of  the  conscience  of  the  man  himself.  Secondly, 
There  is  the  manifest  approbation  of  God's  people  exercising 


f 


352 


The  Presbyterian  Standards. 


) 


1 


their  right  of  election.  And,  Thirdly,  There  is  the  concur- 
rence of  the  church  court,  according  to  the  word  of  God. 
Ordination  follows ;  and  it  is  the  authoritative  admission  of 
one  duly  called  to  an  office  in  the  church  of  God,  accom- 
panied with  prayer  and  the  laying  on  of  hands,  to  which  it  is 
proper  to  add  the  giving  of  the  right  hand  of  fellowship. 
Ruling  elders  and  deacons  are  ordained  by  sessions,  and 
teaching  elders  and  ministers  are  ordained  by  presbyteries. 
Synods  and  the  General  Assembly  do  not  ordain. 

II.  The  Censures  of  the  Church  is  the  Other  Main  Topic  for 
this  Chapter. 

It  relates  to  the  matter  of  government  and  discipline 
chiefly.  This  is  a  topic  upon  which  the  Confession  alone 
speaks.  Its  teaching  is  now  to  be  set  forth.  In  doing  so, 
it  will  appear  that  it  is  with  this  chapter  that  the  contents 
of  the  rules  of  discipline  are  to  be  connected.  Into  these 
matters  this  discussion  cannot  enter,  but  must  content  itself 
with  a  brief  presentation  of  the  general  principles  laid  down 
in  the  Confession  upon  this  practical  matter. 

1.  The  Confession  first  asserts  that  the  Lord  Jesus,  as  the 
king  and  head  of  his  church,  has  therein  appointed  a  govern- 
ment in  the  hands  of  church  officers,  distinct  fi  ,m  the  civil 
magistrate.  The  former  part  of  this  chapter  has  made  plain 
the  meaning  of  this  statement.  The  last  brief  clause  of  it  is 
of  very  great  importance,  for  it  asserts  the  clear  distinction 
between  the  government  of  Jesus  Christ  in  the  church,  which 
is  his  spiritual  kingdom,  and  the  government  of  the  civil 
magistrate  in  the  state.  The  two  spheres  are  distinct,  though 
they  sustain  intimate  relations  with  each  other.  This  will  be 
seen  more  fully  in  the  next  chapter,  when  the  question  of  the 
civil  magistrate  and  his  functions  in  relation  to  the  church 
are  discussed. 

2.  To  the  officers  of  the  church,  into  whose  hands  the  gov- 
/  ernment  of  the  church  is  entrusted,  Christ  has  committed 

the  keys  of  the  kingdom  of  heaven.    By  this  power  is  to  be 


The  Church  and  Her  Censures. 


353 


understood  the  whole  matter  of  government  and  discipline  in 
the  church.  By  virtue  of  this  power  the  proper  officers  of 
the  church  have  power  respectively  to  retain  and  remit  sins, 
to  shut  that  kingdom  against  the  impenitent,  both  by  word 
in  preaching  and  by  censures  in  discipline,  and  to  open  it 
unto  penitent  sinners  by  the  ministry  of  the  word  of  the 
gospel  and  by  absolution  from  censures,  as  occasion  may  re- 
quire. This  power  of  the  keys  is  a  very  important  one  in 
the  kingdom  of  heaven.  Its  proper  use  does  not  imply  the 
doctrine  of  absolution,  as  Rome  teaches  and  practices  it.  It 
is  simply  the  divinely  delegated  power  of  government  and 
discipline  in  the  church.  The  statement  "  retain  and  remit 
sins,"  taken  from  Scripture,  does  not  mean  that  the  officers 
of  the  church  can  actually,  as  God  alone  can,  pardon  or  re- 
fuse to  pardon  sins;  but  it  denotes  that  these  officers  have 
power  to  admit  or  exclude  persons  from  the  visible  church. 
Those  whom  they  admit  are  thereby  pronounced  worthy  of 
the  place  and  privileges  of  those  whose  sins  are  pardoned, 
and  those  who  are  not  admitted  are  merely  judged  not  to  be 
worthy  of  this  place  and  privilege.  Then,  if  those  who  are 
members  of  the  church  do  not  conduct  themselves  in  pro- 
priety with  their  profession,  the  officers  of  the  church  have 
power  to  discipline  and  censure,  as  may  be  expedient,  the 
erring  members.  This  is  the  gist  of  what  is  meant  by  the 
power  of  the  keys  of  the  kingdom  of  heaven. 

3.  The  uses  or  ends  of  the  power  of  church  censures  are 
next  explained  in  the  Confession.  First,  They  are  necessary 
for  reclaiming  and  gaining  erring  brethren.  In  this  respect 
church  censures  are  unlike  civil  punishments,  whose  main 
end  is  penal  rather  than  reformatory.  Secondly,  They  are 
useful  in  deterring  others  from  like  offences,  and  thus  are 
helpful  to  them  in  hhis  respect.  Thirdly,  They  also  help  to 
keep  the  church  pure,  by  purging  out  the  leaven  which  might 
infect  the  whole  lump.  Fourthly,  These  church  censures 
serve  to  vindicate  the  honor  of  Christ,  and  the  holy  profes- 
23 


1 


354 


The  Presbyterian  Standards. 


sion  of  the  gospel.  If  men  were  allowed  to  profess  to  be  the 
servants  of  Christ,  and  yet  to  disregard  his  law  and  bring 
shame  upon  the  Christian  profession,  then  the  great  name  of 
Christ  would  be  hopelessly  dishonored.  Finally^  These  cen- 
sures prevent  the  wrath  of  God  from  coming  upon  the  church. 
By  reason  of  sin,  and  especially  by  profaning  in  any  way  the 
seals  of  the  covenant  exhibited  in  the  sacrament  by  notorious 
oflfenders,  the  just  wrath  and  displeasure  of  God  might,  in- 
deed, fall  upon  the  church.  To  save  from  this,  the  faithful 
use  of  the  censures  of  the  church  is  of  much  value. 

For  the  attainment  of  these  important  ends  aright,  the 
officers  of  the  church  are  to  proceed  in  a  wise  and  careful 
manner,  seeking  always  to  graduate  the  censure  in  propor- 
tion to  the  gravity  of  the  offence.  The  lowest  form  of  cen- 
sure is  admonition,  by  which  the  offender  is  simply  rebuked, 
exhorted,  and  warned,  but  not  excluded  from  the  privileges 
of  church  membership.  The  form  of  censure  next  in  severity 
is  suspension  from  the  sacrament  of  the  Lord's  supper  for  a 
season.  This  does  not  sever  the  offender  from  the  member- 
ship of  the  church,  but  it  deprives  him  of  the  privilege  of 
taking  the  sacrament  of  the  supper  till  the  suspension  ex- 
pires, or  until  repentance  is  made  and  restoration  is  granted. 
The  third  and  most  severe  form  of  censure  is  excommunica- 
tion from  the  church.  This  form  of  censure  severs  the 
offender  entirely  from  the  membership  of  the  church,  and 
by  means  of  it  he  is  cast  out,  and  can  only  be  restored  after 
proper  repentance,  and  renewal  of  his  faith  in  Christ.  These 
three  forms  of  censure  are  to  be  graduated  with  conscien- 
tious care  by  the  officers  of  the  church,  according  to  the 
nature  of  the  offence  and  the  demerit  of  the  offender. 

This  chapter  in  the  Confession  is  really  the  basis  of  the 
rules  of  discipline,  according  to  which  the  power  of  the  keys 
of  the  kingdom  of  heaven  implied  in  these  censures  is  to  be 
administered.  If  the  offender  is  not  satisfied  with  the  sen- 
tence of  any  lower  court  he  can  appeal  to  a  higher,  and  so 


*4. 


The  Church  and  Her  Censures. 


355 


0  be  the 
id  bring 
name  of 
3se  cen- 
church. 
way  the 
^torious 
ight,  in- 
faithful 

^ht,  the 
careful 
propor- 
of  cen- 
ibuked, 
ivileges 
severity 
3r  for  a 
ember- 
lege  of 
ion  ex- 
;ranted. 
Qunica- 
ars  the 
h,  and 
d  after 
These 
nscien- 
to  the 


from  the  session  which  has  original  jurisdiction  in  the  case 
of  members  of  the  church,  and  from  the  presbytery  which 
has  jurisdiction  over  ministers,  up  to  the  synod  and  on  to 
the  General  Assembly  the  case  may  go,  in  the  interests  of 
the  offender,  the  purity  of  the  church,  and  the  honor  of 
Christ. 

This  complete  organization  and  gradation  of  courts  is  one 
of  the  features  of  the  Presbyterian  system  which  must  ever 
commend  it  to  thoughtful  and  practical  minds.  It  secures 
corporate  unity,  orderly  procedure,  individual  freedom,  and 
justice  to  all  sacred  interests.  Moreover,  it  provides  for  the 
harmonious  balance  and  consistent  operation  of  all  these 
factors  in  such  a  way  as  to  make  Presbyterianism  the  sym- 
bol of  law  and  liberty,  of  order  and  organization,  wherever  it 
is  found  true  to  its  divine  genius  and  faithful  to  its  common- 
sense  principles. 


of  the 
le  keys 
s  to  be 
ae  sen- 
and  so 


CHAPTEB  XXX. 


CHURCH  SYNODS  AND  COUNCILS. 


Shorter  Catechism, 


•;  Larger  Catkohism, 
Faith,  XXXI. 


Confession  of 


IN  this  chapter  8ome  further  explanations  must  be  made 
in  regard  to  the  government  of  the  church.  In  the 
preceding  chapter  the  subject  specially  considered  was  the 
government  of  a  particular  church,  after  the  idea  of  the 
church  itself  had  been  explained.  In  this  chapter  the  gov- 
ernment and  discipline  of  the  church  is  to  be  explained  at 
some  length.  This  leads  to  the  question  of  the  synods  or 
councils  of  the  church.  In  other  words,  the  courts  of  the 
church  are  to  be  explained  in  an  orderly  way. 

It  is  to  be  observed  that  the  statements  of  the  Standards 
upon  this  subject  are  of  a  somewhat  general  nature.  The 
word  synod  means  simply  an  assembly  or  convocation  of 
persons  in  the  interests  of  the  church,  and  the  word  council 
indicates  a  deliberation  or  conference  of  those  persons  who 
are  interested  in  the  welfare  of  the  body  of  Christ.  But 
neither  of  these  terms  settles  the  question  of  the  proper  form 
which  the  government  of  the  church  should  assume.  Whether 
these  synods  and  councils  are  to  be  Presbyterian,  Episcopal, 
or  Independent  in  their  nature  is  not  definitely  decided  by  the 
use  of  these  terms.  At  the  same  time,  it  is  not  to  be  forgotten 
that  the  corporate  idea  of  the  church  which  runs  through 
the  Confession  cannot  well  be  harmonized  with  the  system  of 
Independency,  and  the  teaching  of  the  Confession  in  regard 
to  the  officers  of  the  church  is  not  capable  of  being  recon- 
ciled with  the  Episcopal  system.  The  principles  of  the 
Confession  are  Presbyterian,  but  the  details  of  the  system 
are  not  wrought  c  fc  with  fulness  of  particulars.  The  idea  of 
the   church  is   essentially   Presbyterian,   and  the  teaching 

856 


ION  OF 

e  made 
In  the 
vas  the 
of  the 
he  gov- 
ined  at 
Qods  or 
\  of  the 

andards 
9.     The 
ition  of 
council 
ms  who 
}t.     But 
)er  form 
Whether 
iscopal, 
i  by  the 
jrgotten 
through 
stem  of 
regard 
recon- 
of  the 
system 
idea  of 
;eaching 


Church  Synods  and  Councils. 


357 


elders,  ruling  elders,  and  deacons  are  evidently  officers  of 
the  Presbyterian  system. 

After  what  the  Confession  has  to  say  upon  the  subject  of 
synods  and  councils  has  been  sketched,  some  explanations 
will  b'^  added  in  regard  to  the  particular  form  which  these 
synods  and  councils  assume  in  the  Presbyterian  system,  espe- 
cially as  represented  by  the  church  courts  of  generic  Presby- 
terianism.  The  teaching  of  the  Confession  will  be  first  set 
forth,  and  after  that  some  things  contained  in  the  Form  of 
Gov  3rnment  will  be  added  to  make  the  exposition  the  more 
complete. 

I.   The  Doctrine  of  the  Standards. 

The  Confession  is  to  be  our  sole  guide  in  the  explanations 
now  to  be  made,  as  the  Catechisms  are  silent  upon  these 
topics  of  ecclesiology.  Several  points  are  to  be  noted  in 
order. 

1.  The  Confession  first  indicates  the  end  or  purpose  of 
synods  or  councils  in  the  church.  It  says  that  for  the  better 
government  and  further  edification  of  the  church  there  ought 
to  be  such  assemblies  as  are  commonly  called  synods  or 
councils.  The  idea  here  expressed  evidently  is  that  the 
government  of  single  congregations  separately  by  their  office- 
bearers is  not  all  that  is  needed  to  secure  the  best  edification 
of  the  church.  In  addition,  it  is  necessary  and  wise  for  the 
officers  of  the  separate  societies  of  Christians  to  meet  together, 
and  to  confer  and  devise  concerning  those  things  which  may 
be  for  the  welfare  of  the  whole  company  of  societies  in  any 
locality. 

The  Confession  distinctly  announces  that  the  overseers 
and  other  rulers  of  the  particular  churches,  by  virtue  of  their 
office,  and  by  reason  of  the  power  which  Christ  has  given 
them  for  edification,  and  not  for  destruction,  ought  to  ap- 
point such  assemblies,  and  to  convene  together  in  them  as 
often  as  they  shall  judge  it  expedient  for  the  good  of  the 
church.     This  important  teaching  lodges  in  the  officers  of 


<T 


858 


The  Presbyterian  Standards. 


the  church,  the  elders  or  bish^-^''  overseers  of  particular  so- 
cietios  or  churches,  power  .  •  such  synods  or  councils, 

and  to  deliberate  and  concKi  A\  such  matters  as  may  be 
properly  considered  for  the  edification  of  the  whole  chuioh 
in  any  given  section.  This  principle  of  corporate  action  be- 
tween the  officers  of  the  several  particular  churches  in  an 
assembly  thus  convened  is  clearly  inconsistent  with  the  In- 
dependent theory  of  church  government,  and  is  in  entire 
harmony  with  the  Presbyterian  system.  Indeed,  it  is  one  of 
the  fundafmental  principles  of  Presbyterianism. 

2.  The  functions  of  such  assemblies  are  next  stated  in  the 
Confession.  These  are  stated  at  some  length,  and  had  better 
be  set  down  in  order  in  this  exposition  with  some  care,  as 
they  embody  principles  of  prime  importance  in  regard  to  the 
government  and  discipline  of  the  church.' 

First,  It  belongs  to  these  synods  and  councils,  minis- 
terially, to  determine  controversies  of  faith  and  cases  of  con- 
science. In  exercising  this  function,  the  officers  of  the  church 
act  in  a  ministerial  capacity.  This  simply  means  that  as  the 
ministers  of  Christ,  who  are  in  no  sense  priests,  they  are  to 
declare  and  apply  the  will  of  Christ,  as  given  in  his  word,  the 

'  By  tho  "adopting  act"  of  1739,  the  Synod  of  the  Presbyterian  Church 
In  North  America  expressly  asserted  that  in  regard  to  the  civil  magistrate 
and  his  relation  to  the  church,  it  did  not  receive  tho  passages  relating  to 
this  point  in  the  Confession  in  any  such  sense  as  to  suppose  that  the  civil 
magistrate  has  a  controlling  power  over  synods  with  respect  to  the  exercise 
of  their  ministerial  authority,  or  power  to  persecute  any  for  their  religion, 
or  in  any  sense  contrary  to  tho  Protestant  succession  to  the  throne  in  Great 
Britain. 

The  original  form  of  the  section  in  the  Confession  upon  which  this  para- 
graph is  founded  was  as  follows  :  "As  the  magistrate  may  lawfully  call  a 
synod  of  ministers  and  other  fit  persons  to  consult  and  advise  with  about 
matters  of  religion,  so,  if  magistrates  be  open  enemies  to  the  church,  the 
ministers  of  Christ  of  themselves,  by  virtue  of  their  office,  or  they  with  other 
fit  persons  upon  delegation  from  their  churches,  may  meet  together  in  such 
assemblies."  The  revised  form  upon  which  the  exposition  is  based  does 
not  allow  the  civil  magistrate  the  power  to  call  together  ecclesia.8tical 
assemblies. 


liar  80- 
ouncils, 
may  be 
cbuiob 
tion  be- 
s  in  an 
tbe  In- 
1  entire 
3  one  of 

i  in  tbe 
d  better 
care,  as 
d  to  tbe 

,  minis- 
i  of  con- 
3  cburcb 
it  as  tbe 
y  are  to 
'^ord,  tbe 

m  Church 
aagistrato 
•elating  to 
the  civil 
e  exercise 
r  religion, 
B  in  Great 

this  para- 
ully  call  a 
ith  about 
lurch,  the 
vith  other 
er  in  such 
ased  does 
lesiastical 


Church  Synods  and  Councils. 


359 


I 


Holy  Scriptures  being  tbe  rule  in  tbe  case.  Tbis  simple 
statement  cuts  at  tbe  very  root  of  all  bierarcbical  pretensions 
and  prelatic  assumptions.  In  exercising  tbis  function,  synods 
and  councils  may  form  doctrinal  creeds  or  confessions  of 
faitb,  and  tbev  may  also  draw  up  a  form  of  government  for 
tbe  cburcb.  In  botb  of  tbese  matters,  bowever,  tbey  are  not 
to  legislate  as  tbey  please,  but  simply  to  expound  and  put  in 
an  orderly  form  wbat  is  contained  in  tbe  sacred  Scriptures. 
In  like  manner,  wben  controversies  arise  in  regard  to  doc- 
trines of  faitb  and  cases  of  conscience  as  to  matters  of  duty,  / 
tbese  councils  are  to  decide  upon  tbem,  for  tbe  purity  and 
edification  of  tbe  wbole  body. 

Secondly,  Tbese  synods  and  councils  are  to  set  down  rules 
and  directions  for  tbe  better  ordering  of  tbe  public  worsbip  of 
God,  and  tbe  government  of  tbe  cburcb.  Tbese  two  im- 
portant matters  are  to  be  attended  to  by  tbese  councils,  to 
tbe  end  tbat  tbere  may  be  some  order  and  general  uniformity 
among  tbe  particular  cburcbes.  Here,  again,  tbe  rule  by 
wbicb  tbe  councils  are  to  be  guided  in  botb  cases  above 
mentioned  is  tbe  Holy  Scriptures.  The  worsbip  of  God  is 
to  be  in  spirit  and  in  trutb,  according  to  the  word  of  God, 
and  not  will-worship,  after  tbe  devices  of  men. 

Thirdly,  Tbese  councils  of  the  church  are  to  receive  com- 
plaints in  cases  of  maladministration,  and  they  are  to  de- 
termine the  same  in  an  authoritative  way.  This  clearly 
implies  a  very  important  principle  of  Presbyterianism.  It 
involves  the  right  to  appeal  from  a  lower  to  a  higher  court. 
In  the  case  of  a  member  of  the  church  who  has  been  tried 
for  some  offence  by  tbe  session  of  the  particular  church,  if 
tbat  member  feels  that  justice  has  not  been  done  him,  be 
may  appeal  to  the  presbytery,  and  from  the  presbytery  to 
tbe  synod,  and  from  the  synod  tp  the  General  Assembly, 
which  is  the  court  of  last  resort,  and  whose  decisions  are 
final  in  every  case.  Tbe  decisions  of  these  courts,  especially 
of  tbe  highest  to  which  the  appeal  can  be  made,  if  they  ar^ 


» 


360 


The  Presbyterian  Standards. 


I 


il 


consonant  with  the  word  of  God,  are  to  be  received  with 
reverence  and  submission  for  two  reasons :  I^irst,  for  their 
agreement  with  the  word;  and,  Secondly,  for  the  power 
whereby  they  are  made,  as  being  an  ordinance  of  God,  ap- 
pointed thereunto  in  his  word.  Here  the  direct  teaching  of 
the  word,  and  the  fact  that  the  court  is  clothed  with  au- 
thority by  the  same  word,  unite  to  enforce  the  decisions  of 
the  church  court,  which  is  in  harmony  with  the  word  of  God. 

The  fallibility  of  such  councils  is  distinctly  confessed  in 
the  Standards.  The  Confession  asserts  that  all  synods  or 
councils  since  the  apostles'  times,  whether  general  or  par- 
ticular, may  err  and  many  have  erred.  This  being  the  case, 
the  decisions  of  these  synods  are  not  to  be  made  the  rule  of 
faith  or  practice,  but  they  are  merely  to  be  used  as  a  help  in 
both.  This  is  a  very  brief  statement.  It  was  important 
when  it  was  first  drawn  up,  and  it  is  quite  as  important  at 
the  present  day,  especially  against  the  claim  of  infallibility 
made  by  the  Romish  church,  and  by  the  pope  as  its  _ead. 
Since  the  apostles'  day,  when  inspiration  ceased,  no  council 
of  the  officers  of  the  church  has  had  given  to  it  the  gift  of 
inspiration.  Not  enjoying  this  gift,  it  cannot  claim  to  be  in- 
fallible. 

The  church  and  her  councils  may  enjoy,  in  a  large  mea- 
sure, the  indwelling  and  guidance  of  the  Holy  Spirit  of 
promise,  but  he  does  not  give  absolute  infallibility.  Hence, 
the  decisions  of  these  councils  may  not  always  be  in  har- 
mony with  the  Scriptures.  This  being  the  case,  the  decisions 
of  such  councils  cannot  be  regarded  as  having  the  same  au- 
thority as  the  word  of  God  itself.  Hence,  the  Romish  church 
greatly  errs  in  claiming  infallibility,  and  in  putting  the  deci- 
sions of  the  church  above  the  word  of  Scripture.  These 
decisions  are  merely  to  be  regarded  as  useful  guides  both  in 
matters  of  faith  and  practice,  but  in  no  case  can  they  bind 
the  consciences  and  conduct  of  men  as  do  the  teachings  of 
the  Holy  Scripture.     This  view  is  in  entire  harmony  with 


Church  Synods  and  Councils. 


301 


ed  with 
or  their 
»  power 
}od,  ap- 
3hing  of 
dth  aii- 
sions  of 
of  God. 
)ssed  in 
nods  or 
or  par- 
be  case, 
I  rule  of 

help  in 
iportant 
rtant  at 
illibility 
bs  -ead. 

council 
>  gift  of 
3  be  in- 

;e  mea- 
pirit  of 
Hence, 
in  har- 
jcisions 
<me  au- 
church 
le  deci- 
These 
both  in 
3y  bind 
lings  of 
ay  with 


the  doctrine  of  the  Scripture  already  set  forth  in  one  of  the 
early  chapters  of  this  discussion. 

4.  The  last  section  in  the  Confession  deals  with  a  very 
difficult  and  perplexing  question.  This  question  has  refer- 
ence to  the  sphere  of  the  action  of  the  church,  and  its  rela- 
tion to  the  commonwealth  within  whoso  bounds  it  may  be 
situated.  The  doctrine  of  the  Standards  is  in  itself  quite 
clear,  but  when  the  attempt  is  made  to  apply  this  doctrine  to 
particular  cases,  and  at  special  junctures,  very  grave  diffi- 
culties are  almost  sure  to  arise.  The  statement  of  the  Con-  ^ 
fession  is  to  the  e£fect  that  synods  and  councils  are  to  handle 
and  conclude  nothing  but  that  which  is  ecclesiastical.  This 
means  that  they  must  deal  only  with  what  is  distinctly 
spiritual  or  religious  in  its  nature,  and  pertains  to  the  welfare 
and  work  of  the  church  of  Christ.  This  is  the  great  doctrine 
of  the  spirituality  of  the  church  asserted  from  one  point  of 
view.  This  doctrine  will  be  explained  more  fully  when  the 
question  of  the  civil  magistrate  is  discussed  in  the  next 
chapter. 

But  the  Confession  goes  on  to  say,  further,  that  the  councils 
of  the  church  are  not  to  meddle  with  civil  affairs  which  con- 
cern the  commonwealth.  This  teaches  that,  as  a  church  court, 
no  synod  or  council  of  the  church  should,  as  such,  take  any 
part  in  the  affairs  of  civil  government.  They  are  not  called  / 
on,  as  courts  of  the  church  of  Jesus  Christ,  to  take  part  in 
what  is  called  the  ordinary  political  affairs  of  the  country. 
Of  course,  this  does  not  mean  that  the  members  and  officers 
of  the  church,  as  citizens,  are  not  to  take  part  in  those  public 
matters  which  belong  to  the  duties  of  citizenship,  or  belong 
to  the  welfare  of  the  country  of  which  they  are  citizens.  It 
is  the  undoubted  duty  of  Christian  people  to  exercise  their 
civil  rights,  and  discharge  their  duties  as  citizens.  But  it 
does  not  follow  that  any  court  of  the  church,  as  such,  has 
any  right  to  handle  matters  of  a  purely  civil  nature.  It  is 
quite  right  for  the  members  and  officers  of  the  church  to 


362 


The  Presbyterian  Standards. 


have  their  opinions  upon  any  of  the  public  questions  which 
are  debated  in  the  country,  and  which,  it  may  be,  divido  the 
political  parties  of  the  day,  and  no  one  ought  to  find  fault 
with  them  for  voting  in  accordance  with  their  opinions.  But 
a  church  court,  as  such,  has,  according  to  the  teaching  of  the 
Cotifession,  no  right  to  deliberate  and  conclude  any  of  those 
matters  which  are  purely  civil  in  their  nature  and  belong 
entirely  to  the  state,  as,  for  example,  the  trade  policy  of  the 
country,  or  the  financial  theory  of  the  nation. 

This  statement  seems  very  plain  and  simple,  yet  In  it 
application  practical  difficulties  constantly  arise.  These 
difficulties  appear  in  connection  with  certain  questions  which 
are  partly  civil  and  partly  religious  in  their  nature.  Such 
questions  as  education,  marriage,  the  Sabbath,  and  temper- 
ance are  illustrations  of  what  is  here  meant.  The  first  raises 
the  question  of  religion  in  the  public  schools  of  the  land, 
the  second  suggests  the  question  about  the  sanctity  of  the 
marriage  relation  and  its  welfare  for  the  state,  the  third  has 
to  do  with  one  of  the  commandments,  and  the  last  relates 
to  a  great  moral  reform  movement.  The  question  here, 
How  far  should  the  church  seek  to  bring  her  moral  force  in 
a  corporate  way  to  bear  upon  any  legislation  which  may  be 
proposed  in  regard  to  any  of  these  topics,  is  a  very  serious 
practical  question.  It  is  evident  that  the  church  court  should 
bo  exceedingly  slow  to  meddle  with  those  things  on  the  civil 
side.  The  best  thing  is  for  the  same  members  and  officers 
of  the  church  to  act  as  citizens,  and  to  seek  thereby  to  bring 
their  moral  influence  to  bear  upon  the  legislation  in  such  a 
way  as  to  secure  the  passage  by  the  civil  authorites  of  such 
laws  as  are  for  the  welfare  of  the  commonwealth.  It  is  evi- 
dent that  there  are  practical  difficulties  here,  and  that  much 
caution  is  needed.  Christian  citizens  should  not  hand  the 
affairs  of  the  country  over  to  those  who  are  no*:  Christians, 
but  church  courts  should  not  deal  with  purely  civil  matters. 
The  Christian,  as  a  member  of  the  church,  acts  in  one  sphere, 


DS  which 
ivido  the 
ind  fault 
QS.  But 
ag  of  the 
of  those 
I  belong 
y  of  the 

3t  in  it 
These 
IS  which 
.  Such 
temper- 
3t  raises 
ae  land, 
'  of  the 
lird  has 

relates 
here, 
orce  in 
luav  be 
serious 
should 
le  civil 
officers 
)  bring 
such  a 
f  such 

is  evi- 

much 
ul  the 

tians, 

itters. 

ihere, 


Church  Synods  and  Councils. 


3(33 


and  as  a  citizen  he  acts  iu  another.  In  both  he  has  duties, 
rights,  privileges,  and  responsibilities,  and  he  should  be  true 
and  faithful  in  both  relations. 

The  last  clause  in  this  section  of  the  Confession  introduces 
a  peculiar  qualification  of  the  position  just  stated.  The  ad- 
mission is  made  that  the  only  way  iu  which  the  church  court 
may  deal  at  all  with  civil  matters  is  by  way  of  humble  peti- 
tion in  cases  extraordinary,  or  by  way  of  advice  for  satisfac- 
tion of  conscience.  And,  then,  the  church  court  is  only  to  do 
this  when  invited  by  the  civil  magistrate,  who  ia  to  take  the 
initiative  in  the  matter,  especially  in  the  latter  case. 

Here,  then,  are  two  ways  in  which  the  spiritual  ofl&cers  of 
the  church  may  approach  the  civil  magistrate  in  connection 
with  the  affairs  of  state.  They  may  come  to  him  by  hum- 
ble petition  and  they  may  give  advice.  The  former  action 
is  taken  on  motion  of  the  church  court  itself,  and  only  in 
cases  of  extraordinary  gravity  and  moment.  The  latter  ac- 
tion is  to  be  taken  only  when  the  civil  authorities  require  the 
advice  at  the  hands  of  the  church.  In  the  one  case  the 
representatives  of  Christ  act,  and  the  representatives  of 
Caesar  are  to  respond;  in  the  other  case  the  servants  of 
CsBsar  act,  and  the  representatives  of  Christ  are  to  respond. 

The  real  difficulty  here  is  twofold :  First,  It  is  not  easy  to 
decide  what  are  extraordinary  cases  justifying  petition;  and 
then  where  is  the  arbiter  who  is  to  decide  upon  such  cases. 
Secondly,  In  the  divided  state  of  Christendom  in  any  land 
especially  in  a  country  .here' there  is  no  state  caurch,  the 
real  difficulty  is  as  to  which  branch  of  the  church  should  the 
state  look  for  the  advice  of  which  the  Confession  speaks. 
Theoretically,  the  principles  laid  down  in  this  chapter  of  the 
Confession  throughout  are  safe  and  sound;  and  in  spite  of 
the  difficulties  which  attend  their  practical  application,  the 
utmost  care  should  be  taken  to  work  ''.3m  out  and  apply 
them  as  fully  as  possible  in  harmony  with  the  word  of  God, 
and  in  the  light  of  the  varied  and  ever-varying  conditions  of 


364 


The  Presbyterian  Standards. 


I! 


the  church  and  state  in  any  given  country.  In  this  way 
many  a  conflict  will  be  avoided. 

II.  The  Presbyterian  Idea  of  tne  Government  of  the  Church 
will  now  he  briefly  Outlined. 

Upon  the  basis  of  the  important  principles  laid  down  in 
the  Confession  regarding  the  church  and  its  polity,  the  Pres- 
byterian system  can  be  very  properly  explained.  In  general, 
Presbyterianism  may  be  described  as  ecclesiastical  repub- 
licanism, or  representative  church  government.  It  essen- 
tially consists  in  government  of  the  members  of  the  church 
visible  by  Jesus  Christ,  its  king  and  head,  through  the  repre- 
sentatives whom  they  choose  for  that  purpose,  and  to  whom 
the  people  delegate  the  power  which  Christ  has  lodged  in 
them  as  his  body.  Hence,  Presbyterianism  is  representa- 
tive or  republican  church  government,  in  which  the  people, 
under  Christ,  govern  themselves  through  the  representatives 
they  choose  to  be  over  them.  The  main  elements  of  thia 
system  of  church  rule  may  be  summed  up  under  several  par- 
ticulars. 

1.  The  idea  of  the  church  ccmes  first.  This  has  already, 
from  the  Confession,  been  quite  fully  explained.  Another 
definition  of  the  church  visible  is  given  in  the  Form  of  Gov- 
ernment, and  may  be  here  set  down.  The  visible  church  has 
for  its  members  all  those  persons  in  every  nation,  together 
with  their  children,  who  make  profession  of  the  holy  religion 
of  Christ,  and  of  submission  to  his  laws.  The  fact  that  all 
the  definitions  given  in  the  Standards  include  the  children  of 
the  members  of  the  visible  church  is  worthy  of  notice,  and 

»  it  i>}  in  harmony  with  the  teaching  set  forth  in  the  chapter 
on  baptism,  where  the  relation  of  the  infant  seed  of  the  mem- 
bers of  the  church  to  the  church  was  carefully  explained. 

2.  The  members  of  the  church  may  next  be  defined.     The 
-  question  of  who  are  to  be  members  of  the  visible  church  has 

been  partly  defined  by  what  has  just  been  said  in  the  i^revious 
paragraph.      All  adults,  male  and  female,  who  profess  tlio 


Church  Synods  and  Councils. 


365 


ihis  way 

3  Church 

down  in 
he  Pres- 
general, 
1  repub- 
i  essen- 
3  church 
le  repre- 
to  whom 
)dged  in 
Dresenta- 
)  people, 
entatives 
s  of  thitt 
eral  par- 

already, 
Another 
of  Gov-' 
urch  has 
together 

rehgion 
;  that  all 
ildren  of 
;ice,  and 

chapter 
he  mem- 
ined. 
d.  The 
Lirch  has 
previous 
ifess  tlio 


) 


true  religion  by  professing  faith  in  Christ,  and  promising 
obedience  to  the  laws  of  Christ,  are  members  of  the  church. 
In  addition,  as  hinted  above,  the  children  of  such  persons  are 
to  be  regarded  as  born  in  covenant  relation  to  the  visible 
church,  and  are  entitled  to  pastoral  care  and  oversight,  as 
well  as  having  a  right  to  the  privileges  of  the  church.  This 
was  the  relation  of  children  in  the  Old  Testament  age,  and  the 
teaching  of  the  Standards  is  to  the  effect  that  they  have  the 
same  relation  to  the  visible  church  under  the  gospel. 

3.  The  officers  of  the  church  are  to  be  described.  Bearing 
in  mind  the  important  fact  that  Christ  is  the  head  of  the 
church,  it  is  to  be  observed  that  he  has  ordained  that  cer- 
tain officers  shall  be  chosen  to  teach,  rule,  and  guide  the 
members  of  the  church.  According  to  the  Presbyterian 
polity,  the  ordinary  and  perpetual  officers  in  the  church  are 
teaching  elders,  ruling  elders,  and  deacons.  The  teaching 
elder  is  the  minister  of  the  word,  and  his  special  duty  is  to 
preach  the  gospel  and  administer  the  sacraments,  and  also  to 
rule  in  the  house  of  God.  The  ruling  elder  is  to  serve  in  the 
office  of  government  alone  in  the  church.  The  special  func- 
tion of  the  deacon  is  to  distribute  the  oflferings  of  the  faithful 
to  the  poor,  and  for  pious  uses.  The  teaching  and  ruling 
elders  are  both  included  under  the  New  Testament  bishop  or 
presbyter,  so  that  there  are  not  distinct  grades  in  the  ofnce 
of  the  gospel  ministry.  This  is  important  in  relation  to  all 
prelatic  views  in  regard  to  the  officers  of  the  church. 

4.  The  courts  of  the  church  require  some  explanation  at 
this  stag«.  Froir  this  point  of  view,  Presbyterianism  is  a 
form  of  government  by  means  of  courts  in  gradation,  one 
above  the  other  in  regular  order,  all  of  which  may  be  re- 
garded as  presbyteries,  being  made  up  of  teaching  and  ruling 
elders.  These  courts  are  the  church  session,  which  is  over  a 
particular  congregation;  the  presbytery,  which  is  over  a 
number  of  church  sessions  in  a  given  district;  the  synod, 
which  is  over  a  group  of  presbyteries  in  a  wider  area ;  and 


366 


The  Presbyterian  Standards. 


I   f 


If 


«i  i 


the  General  Assembly,  which  is  over  the  wLole  church  which 
may  be  in  fellowship  in  a  certain  locality  or  country  for  the 
time  being.  Each  of  these  courts  has  its  jurisdiction,  which 
is  prescribed  by  the  constitution  of  the  church  itself.  These 
courts  may  now  be  briefly  described  in  order. 

Firsty  The  session  is  made  up  of  a  minister  and  ruling 
elders.  Generally,  it  requires  a  minister  and  two  ruling  elders 
to  make  a  session,  but  in  certain  cases  one  elder  is  considered 
sufficient.  The  session  has  general  oversight  of  the  affairs 
of  the  particular  church  whose  members  elected  them  as  their 
spiritual  representative  =?.  They  order  the  worship  of  the 
sanctuary,  they  receive  and  dismiss  members,  they  deal  with 
the  erring  members,  and,  in  general,  govern  the  church  and 
administer  its  spiritual  alfairs. 

Secondly y  The  presbytery  is  composed  of  a  minister  and  a 
ruling  elder  from  each  church  or  pastoral  charge.  This  is 
the  typical  court  of  the  Presbyterian  system,  and  by  many  is 
regarded  as  the  unit  of  the  system.  The  presbytery  licenses 
preachers,  ordains  ministers,  settles  them  in  charges,  and 
looses  them  from  the  pastoral  care  of  churches.  It  also  has 
the  care  of  all  the  churches  within  its  bounds,  and  takes 
special  care  of  weak  churches  and  of  mission  work  within  its 
bounds.  It  also  deals  with  cases  of  heresy  or  improper  con- 
duct on  the  part  of  ministers,  and  guards  the  doctrinal  purity 
of  the  teaching  of  the  officers  of  the  church.  It  also  elects 
commissioners  to  the  General  Assembly,  and  in  some  cases 
to  the  synod,  and,  in  general,  it  has  charge  of  the  welfare  of 
the  churches  within  its  limits. 

Thirdly,  The  synod  is  generally  constituted  in  the  same 
way  as  the  presbytery,  by  one  minister  and  one  ruling  elder 
from  each  pastoral  charge.  In  some  cases  where  the  mem- 
bership of  the  synod  is  large,  the  presbyteries  elect  certain 
representatives  to  make  up  the  membership  of  the  synod. 
The  jurisdiction  of  the  synod  varies  greatly  in  the  different 
branches  of  Presbyterianism.      It  deals  with  appeal  cases 


li  which 

'  for  the 

1,  which 

These 

i  ruling 
g  elders 
isidered 
3  affairs 
as  their 
•  of  the 
eal  with 
rch  and 

3r  and  a 
This  is 
many  is 
licenses 
es,  and 
so  has 
takes 
hin  its 
her  con- 
purity 
elects 
e  cases 
fare  of 

same 
g  elder 

mem- 
certain 
synod, 
fferent 

cases 


Church  Synods  and  Councils. 


367 


v.i 


from  presbyteries,  it  often  has  ihe  oversight  of  colleges  and 
theological  seminaries,  and  it  takes  general  charge  of  the 
work  of  the  church  in  the  presbyteries  within  its  bounds. 

Fourthly^  The  General  Assembly,  in  most  cases,  is  the 
supreme  court  in  the  Presbyterian  Church,  although  some 
branches  of  that  church  make  the  synod  the  highest  court 
and  have  no  General  Assembly  at  all.  The  General  Assembly 
is  formed  by  an  equal  number  of  teaching  and  ruling  elders 
elected  by  presbyteries  according  to  a  prescribed  proportion, 
which  is  sometimes  larger  and  sometimes  smaller.  The  As- 
sembly hears  and  issues  finally  all  cases  of  appeal  or  com- 
plaint, it  in  some  cases  has  charge  of  educational  institutions, 
it  conducts  Home  and  Foreign  Mission  work,  it  raises  the 
means  necessary  to  carry  on  the  great  general  schemes  of 
Christian  activity  in  which  the  church  is  engaged,  and  makes 
recommendations  to  the  court  below  in  regard  to  certain 
matters.  Each  court  reviews  the  records  of  the  proceedings 
of  the  court  below  it,  and  in  this  way  oversight  is  regularly 
exercised.  Such  is  a  mere  outline  of  the  gradation  of  courts 
in  the  Presbyterian  Church. 

It  only  remains  to  be  added  that  the  jurisdiction  of 
these  courts  is  only  ministerial  and  declarative,  and  it  relates 
to  three  things :  First,  The  doctrines  or  precepts  of  Christ. 
Secondly,  The  order  of  the  church.  And,  Thirdly,  The  exer- 
cise of  discipline.  All  these  courts  are  essentially  one  in 
their  nature,  constituted  of  the  same  elements,  possessed  in- 
herently of  the  same  kinds  of  rights  and  powers,  and  differ- 
ing only  as  the  constitution  of  the  church  may  provide,  when 
it  prescribes  the  sphere  of  action  and  jurisdiction  of  each 
court.  At  this  point  the  explanation  of  the  Presbyterian 
form  of  church  government  must  conclude,  although  many 
other  things  ought  to  be  said  about  it.  Enough  has  been 
said  to  give  a  general  idea  of  that  system  whose  deep  and 
abiding  principles  are  so  fully  exhibited  in  the  Confession. 


itaatf^^MiiiiliiiMidiiii 


I 


II  i : 


I    Mi 


1 


CHAPTER  XXXI. 

LAWFUL  OATHS;    THE  CIVIL  MAGISTRATE;   MARRIAGE. 

Shouteu  Catecuism,  70-72;  Larger  Catechism,  137-139;  Confession  of 

Faith,  XXII.,  XXIII.,  XXIV. 

THREE  important  topics  are  grouped  together  for  expla- 
nation in  this  chapter.  Of  these  topics,  the  Cate- 
chisms have  little  or  nothing  to  say,  but  the  Confession 
devotes  a  separate  chapter  to  each  one  of  them.  Two  of 
these,  marriage  and  the  civil  magistrate,  are  of  greater  im- 
portance, while  the  third  is  of  lesser  moment.  They  are 
now  taken  up  and  expounded  in  the  order  in  which  they  are 
stated  in  the  Confession. 

I.  Laioful  Oaths  and  Vows. 

Here,  then,  are  two  closely-related  topics,  which  also  re- 
semble each  other  in  various  respects.  The  oath  is  made 
between  man  and  man,  as  the  parties,  with  God  called  on  as 
witness  in  the  case.  The  vow  is  by  man  alone  making  a 
solemn  promise  to  God,  so  that  God  and  man  are  the  parties 
in  the  case.  Each  of  these  topics  requires  a  few  words  of 
explanation,  following  the  Confession  quite  closely  through- 
ort. 

1.  Lawful  oaths  are  to  be  first  explained.  The  language 
here  used  implies  that  there  are  unlawful  oaths.  The  refer- 
ence here  is  doubtless  to  profane  swearing,  and  a  light  and 
trivial  appeal  to  God  in  the  ordinary  converse  of  life.  This 
is  a  violation  of  the  third  command,  as  has  already  been  seen. 
But  the  Standards  teach  that  there  is  also  a  proper  way  in 
which  men  may  make  a  solemn  appeal  to  God  to  attest  the 
truth  of  any  utterance  they  make.  Several  points  are  to  be 
noted  here. 

First,  The  nature  of  a  lawful  oath  is  to  be  considered.  At 
the  outset,  it  is  to  be  remembered  that  such  an  oath  is  a  part 

368 


Lawful  Oaths  J  Civil  Magistrate  ;  Marriage.      369 


RTAOE. 

E88I0S   OF 

r  expla- 
e  Cate- 
nfession 
Two  of 
ater  im- 
?hey  are 
they  are 


also  re- 
is  made 
ed  on  as 
naking  a 
parties 
words  of 
irougli- 

anguage 
he  refer- 
ght  and 
This 
sen  seen. 
X  way  in 
ttest  the 
are  to  be 


:e 


\ 


jred.    At 
is  a  part 


of  religious  worship.  This  is  evident  from  the  fact  that  God 
is  solemnly  acknowledged,  and  invoked  to  attest  the  truth  of 
what  is  asserted.  It  is  an  act  of  adoration  and  of  homage, 
with  confession  of  God's  right  over  us.  The  lawful  oath 
thus  regarded  is  an  act  of  worship,  whereby,  on  just  occa- 
sion, the  person  swearing  or  making  oath  solemnly  calls  God 
to  witness  what  he  testifies  or  promises,  and  at  the  same 
time  invokes  God  to  judge  him  according  to  the  truth  or  false- 
hood of  what  he  swears.  The  usual  circumstances  which 
aflford  the  just  occasion  for  the  use  of  lawful  oaths  are  found 
in  a  court  of  justice,  when  strong  assurance  of  truth  and 
certainty  is  desired.  In  such  cases  the  oath  does  two  things, : 
First,  It  binds  with  a  fresh  obligation  the  person  swearing, 
who,  by  the  natural  law  of  truthfulness,  is  bound  to  tell  the 
truth,  or  to  assert  only  what  is  in  accordance  with  truth  and 
fact.  And,  Secondly^  The  oath  calls  upon  God  to  judge  and 
condemn  him  should  he  fail  to  speak  in  accordance  with  the 
truth  in  any  evidence  which  lie  may  be  called  to  give  in 
any  way.  By  the  obligation  of  natural  morality  every  man 
is  bound  to  speak  the  truth  at  all  times,  so  that  he  is  not  free 
to  be  false  when  he  is  not  under  oath.  But  the  oath  lays 
upon  him  a  double  obligation  to  have  respect  unto  the  truth 
in  what  is  spoken  of  or  testified  to. 

Secondly,  The  name  in  which  oaths  are  to  be  made  is  to  be 
next  explained.  The  Confession  says  that  the  only  name  by 
which  men  ought  to  swear  is  that  of  God.  Hence,  oaths  are 
not  to  be  made  to  false  gods  or  idols.  From  this  it  is  clear 
that  neither  an  atheist  nor  an  idolater  can  make  oath  with 
any  meaning  or  propriety.  There  can  be  no  meaning  in  a 
man  calling  upon  God  to  witness  to  the  truth  of  what  he  says 
if  he  does  not  believe  that  there  is  a  God ;  and  if  a  man  call 
on  gods  that  are  not  true  gods,  then  he  swears  in  vain.  It  is 
evident  that  when  the  name  of  God  is  used  it  should  be  with 
all  holy  reverence  and  fear.  Hence  it  is  a  grievous  sin  to  be 
abhorred,  to  swear  vainly  or  rashly  by  the  glorious  and  dread- 
24 


'9i 


if 


is  t-> 
'  'III 


370 


The  Presbyterian  Standards. 


ful  namo  of  God.  To  dare  to  make  oath  by  any  other  name 
or  thing  is  equally  sinful.  At  the  same  time,  the  Confession 
adds  that,  in  matters  of  great  moment,  an  oath  is  warranted 
by  the  word  of  God;  and  this  is  the  case  under  the  New 
Testament  as  well  as  under  the  Old.  Hence,  a  lawful  oath, 
being  imposed  by  lawful  authority  in  matters  of  great  weight, 
ought  to  be  taken.  The  proper  authority  to  impose  an  oath 
must  be  some  lawfully-constituted  authority  in  the  church  or 
in  the  state.  Usually  it  is  imposed  by  the  proper  civil 
officer  in  the  civil  sphere,  and  in  connection  with  testimony 
in  a  court  of  law. 

Thirdly,  The  effect  or  result  of  lawful  oaths  is  to  be  con- 
sidered. The  first  result  indicated  is  that  the  person  who 
takes  an  oath  is  to  seriously  consider  the  nature  and  import 
of  so  solemn  an  act,  and  in  connection  therewith  to  avouch 
nothing  but  what  he  is  fully  persuaded  is  the  truth.  In  addi- 
tion to  the  natural  obligation  to  tell  the  truth,  chere  is  the 
self-imposed  obligation  which  the  taking  of  the  oath  implies. 
In  this  connection  the  Confession  tells  us  that  the^^e  are  cer- 
tain limitations  to  the  things  concerning  which  we  may  swear. 
No  man  ought  to  bind  himself  by  an  oath  to  anything  but 
what  is  good  and  just,  or  what  he  honestly  believes  to  be  ro. 
Nor  ought  he  to  make  oath  to  do  what  he  is  unable  or  doA^ 
not  intend  to  perform.  Inability  indicates  the  limit  of  duty 
in  the  matter  of  making  an  oath,  and  a  lack  of  intention  to 
do  what  the  oath  implies  is  profane  and  hypocritical.  The 
Confession  adds  that  it  is  a  sin  to  refuse  an  oath  touching 
anything  that  is  good  and  just,  if  it  be  imposed  by  lawful  au- 
thority. Some  persons,  like  the  Quakers,  refuse,  on  con- 
scientious grounds,  to  make  oath  at  all ;  yet  even  in  their 
case,  in  the  declaration  to  speak  the  truth  which  they  make, 
the  substance  of  what  the  oath  implies  is  to  be  found. 

Fourthly,  An  oath  is  to  be  taken  in  the  plain  and  common - 
sense  use  of  the  words  employed.  No  equivocation  nor  any 
mental  reservation  can  be  allowed.     This  teaching  is  pointed 


Lawful  Oaths  ;  Civil  Magistrate  ;  Marriage.       371 


)tlier  name 
Confession 
warranted 
r  the  New 
Lwful  oath, 
■eat  weight, 
)se  an  oath 
B  church  or 
roper  civil 
I  testimony 

i  to  be  con- 
Derson  who 
and  import 
li  to  avouch 
h.    In  addi- 
chere  is  the 
ath  implies. 
eT'e  are  cer- 
may  swear, 
aything  but 
es  to  be  r,o. 
ible  or  do^s 
imit  of  duty 
intention  to 
itical.     The 
;h  touching 
lawful  au- 
36,  on  con- 
en  in  their 
they  make, 
lund. 

id  common- 
on  nor  any 
g  is  pointed 


i 


against  the  doctrine  of  intentioji,  held  by  Romanists,  and  con- 
demns it  utterly.  The  ordinary  meaning  of  the  words  em- 
ployed is  to  express  what  it  is  intended  to  be  uttered  ;  and  in 
all  the  asseverations  of  men  nothing  is  to  be  kept  back  se- 
cretly in  the  mind  of  the  person  making  the  oath.  As  to  the 
mode  in  which  the  oath  ought  to  be  administered,  nothing 
definite  is  said  in  the  Confession,  so  that  no  particular  mode 
is  prescribed.  Those  who  administer  it  are,  in  a  measure, 
left  to  their  own  discretion  in  this  matter.  The  use  of  the 
Bible,  and  the  raising  of  the  right  hand  prevail.  Kissing  the 
book  is  not  necessary,  so  far  as  the  Confessional  teaching  is 
concerned,  and  there  are  not  a  few  serious  practical  objec- 
tions to  this  practice  in  making  oath.  It  ought,  therefore,  to 
be  abolished  everywhere. 

Fifthly^  It  is  added  that  no  oath  can  oblige  a  man  to  sin. 
But  in  anything  noo  sinful,  the  oath  being  once  taken  binds 
to  its  performance,  even  though  it  be  to  a  man's  personal 
injury  in  various  respects ;  nor,  further,  is  an  oath  to  be  vio- 
lated, although  made  to  heretics  or  infidels.  Here,  again, 
the  Romish  doctrine  is  rejected.  Rome  teaches  that  oaths 
need  not  be  respected  if  made  with  those  whom  she  regards 
as  infidels.  On  this  ground  an  attempt  is  made  to  justify 
many  of  the  evil  deeds  of  deception  and  cruelty  of  which 
Rome  has  been  guilty ;  but  it  is  vain  to  make  this  attempt  to 
justify  these  things,  and  the  teaching  of  the  Confession 
clearly  is,  that  when  an  oath  is  made  in  a  lawful  way  regard- 
ing things  just  and  good,  whether  to  a  heretic  or  an  infidel, 
the  oath  must  be  performed.  Such  is  the  teaching  of  the 
Confession  regarding  lawful  oaths. 

2.  Lawful  vows  remain  for  brief  explanation.  The  rela- 
tion of  the  vow  to  the  oath  has  been  explained.  The  vow 
might  almost  be  called  a  promissory  oath.  It  ought  to  be 
made  with  the  same  religious  care,  and  performed  with  like 
faithfulness  as  tho  oath. 

First,  Like  the  oath,  it  is  to  be  made  to  God  alone,  and 


372 


The  PllESBYTERIAN  STANDARDS. 


i 


;|-  I 


I  ! 


i 


not  to  any  creature  nor  to  a  false  god.  In  the  vow  God  is 
the  party  to  whom  the  promise  is  made ;  in  the  oath  he  is 
merely  a  witness.  As  to  its  nature,  further,  a  vow,  to  have 
any  value,  must  be.  made  voluntarily.  It  must  also  be  made 
out  of  faith  and  with  a  conscience  of  duty.  It  may  be  made 
for  a  twofold  reason :  either  as  an  evidence  of  thankfulness 
for  past  mercies,  or  as  an  earnest  for  obtaining  what  we  de- 
sire. By  making  the  vow  we  do  not  create  the  duty,  but 
rather  bind  ourselves  to  the  performance  of  necessary  duties, 
or  to  other  things,  so  long  as  they  may  fitly  conduce  to  our 
necessary  duties. 

Secondly,  The  things  which  men  may  vow  are  to  be  named. 
No  man  has  any  right  to  vow  anything  forbidden  in  the  word 
of  God.  This  is  perfectly  plain.  If  he  did  so  vow,  his  vow 
would  itself  be  sin,  and  his  fulfilment  of  it  would  also  be  sin. 
Nor  may  any  man  vow  anything  which  would  hinder  him  in 
the  discharge  of  any  duty  commanded  in  the  word  of  God. 
Further,  a  man  should  not  vow  what  it  is  not  in  his  power 
to  do,  or  for  the  performance  of  which  God  has  not  given 
him  any  promise  or  ability  to  the  doing  thereof.  In  this 
connection,  the  Confession  formally  condemns  popish  mo- 
nastical  vows  of  perpetual  single  life,  of  professed  poverty, 
and  of  regular  obedience  to  a  superior.  These  are  not  higher 
degrees  of  perfection  in  the  Christian  life.  They  are  super- 
stitious and  sinful  snares,  in  which  no  Christian  should  en-> 
tangle  himself.  The  wisdom  of  the  teaching  of  the  Confes- 
sion upon  this  point  is  evident ;  for,  not  only  is  the  Romish 
doctrine  and  practice  without  any  support  from  Scripture, 
but  it  is  also  opposed  to  reason  and  common  sense,  as  well 
as  condemned  by  the  practical  results  which  so  often  flow 
from  it  in  the  lives  of  those  who  make  these  vows.  Such  is 
the  teaching  concerning  lawful  vows. 

II.  The  Civil  Magistrate. 

The  chapter  in  the  Confession  which  treats  of  this  subject 
is  a  very  important  one,  as  has  been  already  seen  in  other 


Lawful  Oaths  ;  Civil  Magistrate  ;  Marriage.       373 


>w  God  is 
oath  lie  is 
V,  to  have 

0  be  made 
y  be  made 
ankftilness 
hat  we  de- 
duty,  but 

lary  duties, 
luce  to  our 

,  be  named, 
in  the  word, 
3W,  his  vow 
also  be  sin. 
nder  him  in 
)rd  of  God. 

1  his  power 
s  not  given 
of.     In  this 

Dopish  mo- 
led poverty, 
e  not  higher 
Y  are  super- 
should  en- 
the  Confes- 
the  Bomish 
Scripture, 
Buse,  as  well 
often  flow 
Ivs.     Such  is 


this  subject 
een  in  other 


a 


I 


connections.  The  nature  and  functions  of  civil  government, 
and  the  relation  of  that  government  to  the  church  or  king- 
dom of  Christ,  are  questions  of  great  moment  and  much 
difficulty.  The  various  points  touched  on  in  the  Confession 
are  to  be  taken  up  in  order  and  briefly  explained. 

1.  Civil  government,  as  well  as  ecclesiastical,  is  an  ordi- 
nance of  God.  This  the  Confession  plainly  emphasizes,  and 
it  should  never  be  forgotten  by  civil  rulers.  God,  the  su- 
preme Lord  and  King  of  all  the  world,  hath  ordained  the 
civil  magistrates  to  be  under  him  over  the  people,  for  his 
own  glory  and  the  public  good.  This  plainly  teaches  that 
the  origin  of  civil  government  is  not  to  be  found  merely  in 
some  primitive  social  compact,  or  voluntary  association  of  in- 
dividuals, but  that  it  owes  its  origin  to  the  ordination  of  God, 
who  is  the  supreme  moral  ruler  of  all  men.  The  fact  that 
God  has  given  to  man  a  moral  nature,  and  placed  him  in 
moral  relations  to  himself,  lays  the  foundation  for  this  divine 
ordination  of  civil  government.  This  means  that  God's  moral 
government  over  men  forms  the  basis  of  civil  government  as 
God's  ordinance  among  men.  The  Standards  do  not  teach 
that  any  particular  form  of  civil  government,  as,  for  example, 
a  monarchy  or  a  republic,  is  divinely  ordained.  They  simply 
teach  that  the  powers  that  be  are  ordained  of  God,  and  that 
the  special  form  of  the  government  in  any  community  is  to 
be  determined  by  the  circumstances  and  conditions  of  the 
people  from  time  to  time. 

The  end  or  purpose  of  civil  government  is  also  to  be  stated 
here.  It  is  twofold :  First,  It  is  for  the  glory  of  God.  This 
means  that  God  as  King  of  kings  ordains  the  institutions  of 
civil  government  in  order  that  thereby  his  name  may  be 
honored  among  men.  This  is,  indeed,  a  noble  conception  of 
civil  government,  which  princes  and  rulers  will  do  well  to 
remember.  Secondly,  It  is  for  the  public  good  of  the  com- 
monwealth. It  is  intended  to  secure  order  and  the  exercise 
of  the  liberty  of  the  individual,  in  harmony  with  that  meas- 


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374 


The  Pkesbyterian  Standards. 


ure  of  restraint  upon  that  libeity  which  the  general  good 
requires.  The  great  principles  of  the  divine  government,  as 
unfolded  in  the  Scriptures,  if  regarded  by  nations  in  the 
conduct  of  their  civil  affairs,  will  attain  both  of  these  ends. 
The  glory  of  God  and  the  good  of  the  people  will  thereby  be 
permanently  secured. 

The  Confession  adds,  that  in  order  to  render  the  civil  gov- 
ernment effective  for  these  ends,  God  has  armed  the  civil 
magistrate  with  the  power  of  the  sword.  The  purpose  of 
this  is  to  defend  and  encourage  those  that  are  good,  and  to 
restrain  and  punish  evil-doers.  The  power  of  the  sword  is 
the  power  to  inflict  civil  pains  and  penalties,  such  as  the 
church  is  not  entitled  to  inflict.  Hence,  civil  government  is 
entitled  to  make  proper  laws,  to  institute  those  agencies 
necessary  for  the  execution  of  these  laws,  and  to  inflict  such 
punishments  as  may  be  just  upon  offenders.  Thus  the  church 
has  the  power  of  the  keys,  and  the  state  has  the  power  of 
the  sword.  Neither  has  the  right  to  exercise  the  power  of 
the  other.  The  state  has  the  right,  not  by  mere  arbitrary 
assumption,  nor  as  the  result  of  a  social  compact,  but  by  the 
ordination  of  God,  to  inflict  such  penalties  as  the  violation  of 
the  laws  of  the  civil  magistrate  may  incur.  This  is  the  true 
foundation,  not  only  of  civil  government,  but  also  of  the 
punishment  of  offenders  under  it. 

2.  The  Confession  next  says  that  it  is  lawful  for  Christians 
to  accept  and  execute  the  office  of  a  magistrate  when  called 
thereunto.  This  wisely  guards  against  an  extreme  inference 
from  the  doctrine  of  the  separation  of  church  and  state 
which  the  Standards  teach.  That  inference  is  to  the  effect 
that  Christians  should  take  no  part  at  all  in  the  affairs  of 
state.  They  should  not  hold  office,  nor  should  they  even 
vote  at  elections,  especiall}  if  the  government  does  not  form- 
ally recognize  God  and  the  headship  of  Christ  over  the  na- 
tions. But  the  Standards  recognize  that  a  man,  while  a 
Christian  and  a  member  of  the  church,  is  also  a  citizen  and 


Lawful  Oaths  ;  Civil  Magistrate  ;  Marriage.      375 


aeral  good 
rnment,  as 
ous  in  the 
;hese  ends, 
thereby  be 

e  civil  gov- 
}d  the  civil 
purpose  of 
ood,  and  to 
he  sword  is 
mch  as  the 
vernment  is 
se   agencies 
» inflict  such 
8  the  church 
be  power  of 
;he  power  of 
)re  arbitrary 
t,  but  by  the 
)  violation  of 
is  is  the  true 
also  of  the 

3r  Christians 
when  called 
me  inference 
h  and  state 
to  the  effect 
;he  affairs  of 
d  they  even 
)es  not  form- 
over  the  na- 
lan,  while  a 
a  citizen  and 


I 


a  member  of  the  commonwealth.  This  being  the  case,  he 
has  a  standing  in  both  church  and  state,  and  he  may  hold 
office  and  exercise  rule  in  both,  as  well  as  be  a  subject  of  both. 

In  discharging  their  duty  as  rulers,  Christian  magistrates 
ought  especially  to  maintain  piety,  justice,  and  peace,  ac- 
cording to  the  wholesome  laws  of  each  commonwealth.  A 
truly  Christian  magistrate,  enacting  and  applying  righteous 
laws,  will  surely  secure  the  very  highest  type  of  civil  govern- 
ment. It  is  added  that  even  such  magistrates  may  lawfully, 
even  under  the  New  Testament,  wage  war  upon  just  and 
necessary  occasions.  This  raises  the  perplexing  question  of 
the  justice  of  war;  and  the  answer,  given  with  caution,  is  to 
the  effect  that  upon  certain  occasions  just  and  necessary  war 
may  be  entered  on.  As  to  what  constitutes  a  just  and  neces- 
sary occasion,  it  is  not  easy  to  give  a  definite  answer.  As- 
suming the  righteousness  of  the  law  of  self-defence  in  the 
individual,  it  may  be  justly  concluded  that  defensive  war, 
when  the  life  and  security  of  the  nation  are  in  danger,  is 
legitimate ;  and  this  is,  doubtless,  the  meaning  of  the  Stand- 
ards at  this  point.  In  most  wars  there  is  probably  some 
blame  on  both  sides ;  and  wars  for  the  mere  acquisition  of 
territory,  for  personal  fame,  or  for  national  glory  cannot  be 
justified  from  the  position  of  the  Standards  or  the  teaching 
of  Scripture.  One  of  the  happy  results  of  the  advance  of 
Christian  civilization  is  that  war  is  becoming  less  frequent, 
and  that  many  disputes  between  nations  are  now  settled  by 
arbitration  which  in  past  ages  would  have  been  settled  by  an 
appeal  to  the  sword. 

3.  In  relation  to  the  church  and  her  ordinances  the  Confes- 
sion asserts  that  the  civil  magistrate  may  not  assume  to  himself 
the  administration  of  the  word  and  sacraments.'  This  means 
that  the  state  has  not  the  right  to  appoint  or  control  those  who 

•The  original  text  of  the  passage  in  the  Confession  upon  which  this 
paragraph  is  based  was  revised  and  changed  in  1789  A.  D. ,  in  connection 
with  the  formation  of  the  first  General  Assembly  in  the  United  States. 


376 


The  Presbyterian  Standards. 


J 


.• 


are  to  be  the  relierioiis  or  snirHnfil  Iftnclers  and  'raidcs  of  the 
people,  nor  to  interfere  in  public  worship  nor  with  the  ad- 
ministration of  the  sacraments.  These  functions  belong  only 
to  the  spiritual  officers  of  the  church.  And,  further,  the  civil 
magistrate  is  not  to  exercise  the  power  of  the  keys  of  the 
kingdom  of  heaven,  or  in  the  least  to  interfere  in  matters  of 
faith.  Here  the  spheres  of  the  church  and  of  the  state  are 
again  expressed.  The  civil  magistrate  has  no  power  to 
admit  members  into  the  church  nor  to  apply  religious  tests ; 
nor  can  he  administer  discipline  and  shut  people  out  of  the 
church.  He  dare  not  carry  the  power  of  the  sword  into  the 
church,  and  inflict  temporal  penalties  upon  its  members. 
The  neglect  to  regard  this  in  the  past  has  led  to  many  a 
bloody  and  shameful  persecution. 

Then  follows  a  statement  in  the  Confession  which  has  been 
often  misapplied,  especially  by  those  who  are  in  favor  of 
some  close  relation  between  church  and  state.  The  state- 
ment referred  to  is  that  civil  magistrates  as  nursing  fathers 
ought  to  protect  the  church  of  our  common  Lord  without 
giving  preference  to  any  denomination  of  Christians  above 
the  rest.  This  statement  has  been  taken  by  some  to  mean 
that  the  state  as  a  nursing  father  should,  out  of  her  gifts, 
support  the  church  in  the  nation.  But  this  is  not  the  mean- 
ing of  the  passage  quoted.  It  evidently  means  simply  that 
the  state  should  protect  all  Christians,  irrespective  of  their 

The  original  text  of  the  Confession  prior  to  this  change  read  as  follows : 
* '  The  civil  magistrate  may  not  assume  to  himself  the  administration  of  the 
word  and  sacrramenta,  or  the  power  of  the  keys  of  the  Icingdom  of  heaven  ; 
yet  he  hath  authority,  and  it  is  his  duty,  to  take  order  that  unity  and  peace 
be  preserved  in  the  church ;  that  the  truth  of  God  be  kept  pure  and  entire ; 
that  all  blasphemies  and  heresies  be  suppressed,  all  corruptions  and  abuses 
in  worship  and  discipline  prevented  or  reformed,  and  all  ordinances  of  God 
duly  settled,  administered  and  observed.  For  the  better  effecting  whereof, 
he  hath  power  to  call  synods,  to  be  present  at  them,  and  to  provide  that 
whatsoever  is  transacted  at  them  be  according  to  the  mind  of  God."  It 
will  be  seen  at  a  glauce  how  very  important  this  revision  of  the  Confes- 
sion is. 


Lawful  Oaths  ;  Civil  Maqistrave;  Marriage.      377 


lides  of  the 
ith  the  ad- 
oelong  only 
er,  the  civil 
keys  of  the 
1  matters  of 
le  state  are 
D  power  to 
gious  tests ; 
)  out  of  the 
ord  into  the 
3  members, 
to  many  a 

ch  has  been 
in  favor  of 

The  state- 
sing  fathers 
3rd  without 
tians  above 
ne  to  mean 
)f  her  gifts, 
t  the  mean- 
simply  that 

ve  of  their 

id  as  follows : 
stration  of  the 
)m  of  heaven ; 
nity  and  peace 
ro  and  entire ; 
ms  and  abuses 
nances  of  God 
3ting  whereof, 
)  provide  that 
of  God."  It 
)f  the  Confes- 


denomination,  in  the  enjoyment  of  all  their  civil  and  religious 
rights  and  privileges.  That  this  is  the  true  view  is  evident 
from  what  the  Confession  further  says  upon  this  subject  as 
to  the  manner  in  which  the  civil  magistrate  should  discharge 
his  duty.  It  should  be  in  such  a  way  that  all  ecclesiastical 
persons  whatever  shall  enjoy  the  full,  free,  and  unquestioned 
liberty  of  discharging  every  part  of  their  sacred  functions 
without  violence  or  danger.  This  is,  indeed,  the  Magna 
Charta  of  religious  liberty  for  ail  men,  under  any  form  of 
civil  government  whatever. 

To  make  all  mistakes  impossible  in  regard  to  this  matter 
the  Confession  adds,  that  as  Jesus  Christ  has  appointed  a 
regular  government  in  the  church,  no  law  of  any  common- 
wealth should  interfere  with,  let,  or  hinder  the  due  exercise 
thereof  among  the  members  of  any  denomination  of  Chris- 
tians, according  to  their  own  profession  and  belief.  Ii  is  the 
duty,  therefore,  of  civil  magistrates  to  protect  the  person  and 
good  name  of  all  their  people,  in  such  an  effects  il  manner, 
as  that  no  person  be  suffered,  either  upon  pretence  of  religion 
or  infidelity,  to  offer  any  indignity,  violence,  abuse  or  injury 
to  any  person  whatsoever ;  and,  further,  it  is  the  duty  of  the 
civil  magistrate  to  take  order  that  all  religious  and  ecclesias- 
tical assemblies  shall  be  held  without  molestation  or  dis- 
turbance. Thus,  according  to  the  doctrine  of  the  Standards, 
the  state  has  no  right  to  interfere  in  the  matters  which  the 
government  and  discipline  of  the  church  cover,  yet,  at  the 
same  time,  the  state  is  bound  to  protect  all  classes  of  her 
citizens  in  the  enjoyment  of  their  rights  and  privileges.  It 
is  not  to  be  wondered  that  those  who  drew  up  the  excellent 
statement  of  the  Confession  upon  this  topic  should  have  re- 
sisted, as  they  did,  all  attempts  of  the  civil  arm  to  introduce 
the  power  of  the  sword  into  the  church ;  p.nd  that  they  werq 
willing  to  suffer  and  die  for  the  crown  rights  of  their  spiritual 
king,  Jesus  Christ,  and  to  resist  unto  blood  all  attempts  to 
coerce  them  in  matters  of  religion. 


378 


The  Presbyterian  Standards. 


, 


4.  The  last  point  noted  in  the  Confession  has  reference  to 
the  duties  of  the  peoplo  towards  the  civil  magistrate.  Four 
things  are  to  be  set  down  here :  Firsts  The  people  are  to 
pray  for  their  rulers.  The  position  which  civil  rulers  hold 
is  a  difficult  one,  and  their  duties  are  often  perplexing. 
They  need  divine  guidance,  so  that  we  should  pray  God  to 
bless  and  guide  them  in  all  things.  Secondly,  The  people 
are  to  honor  the  persons  of  their  ruiers.  They  deserve  to 
hare  respect  shown  them,  especially  on  account  of  the  posi- 
tion they  hold,  and  they  should  be  held  in  high  esteem  for 
their  official  status.  Thirdly,  Men  are  to  pay  tribute  and 
other  dues.  This  means  that  all  just  dues  and  taxes  neces- 
sary for  the  expenses  of  the  government  are  to  be  cheerfully 
paid  by  the  people  who  enjoy  the  protection  of  the  civil 
magistrate.  Fourthly,  Obedience  is  to  be  rendered  to  the 
civil  magistrate  for  conscience'  sake.  This  teaches  that  citi- 
zens should  be  good,  loyal  subjects  of  the  government  under 
which  they  live.  For  conscience'  sake,  even  when  the  laws 
may  not  have  the  entire  approval  of  the  citizens,  they  ought, 
nevertheless,  to  obey,  at  least  up  to  a  certain  point. 

But  a  serious  difficulty  arises  in  this  connection.  The 
Standards,  in  speaking  of  these  dutien  of  citizens,  evidently 
assume  that  the  civil  magistrate,  even  if  not  a  Christian,  is 
yet  just,  and  has  regard  to  the  rights  and  liberties  of  the  peo- 
ple. But  cases  may  arise  where  the  civil  magistrate,  either 
on  civil  or  religious  grounds,  acts  in  an  unjust  manner,  and 
even  oppresses  the  people.  In  such  a  case,  when  every 
other  means  to  secure  relief  has  been  exhausted,  and  when 
the  civil  magistrate,  being  very  corrupt,  commands  what  is 
contrary  to  the  will  and  authority  of  God,  resistance  by  arms 
on  the  part  of  the  people  may  be  just.  In  such  a  case  the 
civil  magistrate  has  really  forfeited  the  end  for  which  civil 
government  is  instituted ;  and  so,  when  the  people  are  not 
able  to  mend  the  government,  they  may  virtually  end  it. 
This  affords  the  ground,  and  the  only  ground,  upon  which 


I 


Lawful  Oaths  j  Civil  Magistrate;  Marriage.      379 


;  reference  to 
jtrate.  Four 
Deople  are  to 
1  rulers  hold 

perplexing, 
pray  God  to 

The  people 
ly  deserve  to 
;  of  the  posi- 
b  esteem  for 

tribute  and 

taxes  neces- 

be  cheerfully 

of  the  civil 
iered  to  the 
hes  that  citi- 
nment  under 
len  the  laws 
,  they  ought, 
int. 

action.  The 
ns,  evidently 
Christian,  is 
s  of  the  peo- 
strate,  either 
manner,  and 
when  every 
d,  and  when 
mds  what  is 
mce  by  arms 
h  a  case  the 
•  which  civil 
3})le  are  not 

ally  end  it. 

upon  which 


' 


the  right  of  revolution  may  be  justified  in  certain  cases,  in 
harmony  with  the  teaching  of  the  Standards.  This  doctrine 
also  destroys  the  supposed  divine  righi  uf  kings,  as  it  was 
taught  and  acted  on  in  Britain  years  ago,  to  the  great  injury 
of  both  religious  and  national  life.  The  ordination  by  God 
of  the  powers  that  be  does  not  justify  the  doctrine  of  the 
divine  right  of  kings  and  rulers,  without  any  regard  to  the 
welfare  of  the  people  under  their  authority. 

The  Confession  adds,  so  that  nothing  may  be  left  out,  that 
infidelity  or  difference  in  religion  does  not  make  void  the 
just  and  legal  authority  of  the  magistrate,  nor  free  the  people 
from  their  obedience  to  him.  Hence,  Christian  subjects  are 
not  justified  in  rebelling  against  infidel  rulers,  unless  the 
conditions  stated  in  the  previous  paragraph  arise;  so  that 
ecclesiastical  persons  are  not  exempted  from  obedience  even 
in  such  a  case.  Still  less  has  the  pope  any  power  or  juris- 
diction over  them  in  their  dominions,  or  over  any  of  their 
people.  Least  of  all  has  the  pope  power  to  deprive  any  of 
their  people  of  their  dominions  or  lives,  if  he  shall  judge 
them  as  heretics,  or  upon  any  other  pretence  whatever. 
This  is  a  very  valuable  statement.  The  pope  claims  over 
the  people  of  his  church  an  authority  which  is  above  that  of 
the  civil  magistrate  in  that  land.  The  Confession  plainly 
rejects  this,  and  refuses  the  pope  any  such  authority.  His 
followers  in  any  land  are  simply  entitled  to  the  same  protec- 
tion at  the  hand  of  the  civil  magistrate  as  any  other  class  of 
the  citizens.  The  aggression  of  the  Romish  hierarchy  in 
several  respects  in  this  country  needs  to  be  carefully  re- 
garded. To  allow  it  to  dominate  is  to  pay  the  price  for  reli- 
gious liberty. 

III.  Ma7'riage  and  Divorce. 
•    This  is  the  third  topic  for  this  chapter,  and  it  has  already 
been  directly  alluded  to  under  the  seventh  command.     It  is 
now  to  be  considered  in  the  light  of  the  chapter  in  the  Con- 
fession which  formally  treats  of  it. 


OOA 


The  FttEwBiTEKiAN  Standards. 


ijiniiH 


1.  The  nature  of  marriage  is  first  stated.  It  is  the  union 
for  life  between  one  man  and  one  woman,  according  to  God's 
ordinance.  Therefore  it  is  not  lawful  for  any  man  to  have 
more  than  one  wife,  nor  for  any  woman  to  have  more  than 
one  husband,  at  the  same  time.  Thus  polygamy  and  poly- 
andry are  condemned. 

2.  The  purpose  or  end  of  marriage  is  next  explained.  In 
the  Confession  four  important  ends  are  said  to  be  served  by 
the  marriage  relation :  First,  Thereby  husband  and  wife 
are  made  mutually  helpful  to  each  other.  Each  has  certain 
duties  to  perform,  and  in  their  performance  husband  and 
wife,  by  reason  of  their  union  in  the  married  state,  may  be  of 
much  help  and  service  to  each  other.  Secondly,  Marriage 
perpetuates  the  race  of  mankind  by  legitimate  issue.  This 
was  the  divine  command  given  to  the  race  at  first  in  Eden, 
and  the  marriage  of  one  man  and  one  woman  best  serves  this 
important  end.  Thirdly,  By  means  of  marriage  the  church 
is  provided  with  a  holy  seed.  This  is  in  harmony  with  what 
was  seen  to  be  the  teaching  of  the  Standards  concerning 
baptism,  and  the  place  and  privilege  of  the  children  of  be- 
lievers in  the  visible  church.  The  children  of  parents  who 
are  in  covenant  with  the  Lord  are  born  within  the  covenant, 
and  are  federally  holy  or  set  apart  as  the  Lord's,  and  are  to 
be  trained  up  accordingly.  Fourthly ,  Marriage  serves  to 
prevent  uncleanness.  Delay  in  marriage  or  neglect  of  it 
tends  to  vice  in  this  respect,  and  suitable  marriage  is  the 
proper  preventative. 

3.  The  question  of  what  persons  should  marry  is  next 
answered  by  the  Confession.  It  is  lawful  for  all  persons  to 
marry  who  are  able,  with  good  judgment,  to  give  their  con- 
sent. At  the  same  time,  it  is  the  duty  of  Christians  to  marry 
only  in  the  Lord.  Therefore,  such  as  profess  the  true  re- 
formed religion  are  not  to  marry  with  infidels,  papists,  or 
other  idolaters ;  nor  should  such  as  are  godly  marry  those 
who  are  notoriously  wicked  in  their  lives  or  maintain  damna- 


c  is  the  union 
ding  to  God's 
man  to  have 
re  more  than 
ay  and  poly- 

cplained.  In 
be  served  by 
md  and  wife 
1  has  certain 
busband  and 
ite,  may  be  of 
Uy,  Marriage 
issue.  This 
first  in  Eden  J 
ist  serves  this 
;e  the  church 
my  with  what 
s  concerning 
lildren  of  be- 
parents  who 
;he  covenant, 
s,  and  are  to 
-ge  serves  to 
neglect  of  it 
,rriage  is  the 

larry  is  next 
,11  persons  to 
ve  their  con- 
ans  to  marry 

the  true  re- 
},  papists,  or 

marry  those 
itain  damna- 


i 


Lawful  Oaths  •,  Civil  Magistrate  j  Marriage.      3B1 

ble  heresies.  This  is  scriptural  and  wise  teaching.  The 
marriages  here  condemned,  if  contracted,  are  sure  to  bring 
discomfort,  perhaps  misery,  upon  the  persons  themselves, 
certainly  evil  upon  the  families.  Still,  if  husband  or  wife  is 
converted  after  marriage,  that  is  not  a  good  reason  for  sepa- 
ration, for  the  unbelieving  partner  may  still  be  sanctified  by 
the  believing  one ;  but,  as  a  rule,  to  marry  a  rake  or  a  rascal 
to  reform  him  is  like  playing  with  fire  or  trifling  with  dyna- 
mite. 

4.  Another  important  question  here  is  the  degrees  of  rela- 
tionship within  which  marriage  should  be  contracted.  The 
Confession  speaks  at  length  regarding  this  question,  and  its 
teaching  has  been  much  debated  and  variously  understood. 
The  general  position  of  the  Confession  is,  that  what  is  for- 
bidden by  the  word  of  God  is  unlawful  in  regard  to  the  law- 
fulness of  marriage  between  those  related  to  each  other. 
Then  there  are  two  sets  of  relationships  to  be  considered 
here :  J^irst,  Those  which  are  based  on  blood  relation  or  con- 
sanguity;  and.  Secondly,  those  that  are  the  result  of  mar- 
riage or  affinity.  The  chief  topic  of  debate  here  has  arisen 
in  regard  to  the  question  of  the  lawfulness  of  the  marriage 
of  a  man  with  the  sister  of  his  former  wife,  deceased.  Those 
who  argue  against  the  lawfulness  of  such  marriages  say  that 
a  man  ought  not  to  marry  any  of  his  wife's  kin  who  are  by 
affinity  related  to  him  in  the  same  degree  as  those  of  his  own 
kin  who  are  related  to  him  by  consanguity,  whom  he  ought 
not  to  marry.  Thus  it  is  argued  that  since  a  man  may  not 
marry  his  own  sister,  so  he  ought  not  to  marry  his  wife's 
sister.  This  seems  an  easy  way  of  settling  the  debate  if  the 
basis  upon  which  it  is  settled  can  be  made  good.  Those 
who  argue  in  favor  of  the  lawfulness  of  such  marriages  deny 
the  soundness  of  the  analogy  between  the  degrees  of  affinity 
and  consanguinity,  and  are  content  to  take  the  cases  that  are 
forbidden  in  the  Scriptures  and  the  cases  similar  thereto  in 
the  line  of  consanguinity.     On  this  basis,  in  recent  years, 


382 


The  Presbyterian  Standards. 


if  I 


! 


many  branches  of  the  Presbyterian  family  have  amended  or 
annulled  this  passage  in  the  Confession,  so  far  as  it  relates 
to  the  marriage  of  a  man  with  the  sister  of  his  deceased 
•wife.  By  those  who  take  this  view  such  marriages  are  no 
longer  regarded  as  incestuous ;  but  all  marriages  between 
persons  who  are  related  in  degrees  forbidden  in  Scripture 
are  incestuous,  and  can  never  be  made  lawful,  either  by  civil 
enactment  or  by  the  consent  of  the  parties  to  live  together  as 
husband  and  wife.  This  is  an  important  practical  matter  at 
the  present  day. 

5.  The  only  grounds  of  divorce  are  set  down  very  clearly 
in  the  Confession.  Adultery  or  fornication  committed  after 
promise  of  marriage,  and  detected  before  marriage,  gives 
good  ground  for  the  innocent  party  to  dissolve  the  contract. 
In  the  case  of  adultery  after  marriage,  it  is  lawful  for  the  in- 
nocent party  to  sue  out  a  divorce,  and  after  the  divorce  has 
been  obtained,  to  marry  another,  just  as  if  the  offending 
party  were  dead.  It  is  not  stated  that  the  guilty  party  may 
marry  again  lawfully,  and  the  civil  law  in  not  a  few  coun- 
tries forbids  the  guilty  party  from  contracting  another 
marriage  during  the  lifetime  of  the  one  who  had  been  sin- 
ned against. 

In  addition  to  adultery  and  fornication,  such  wilful  deser- 
tion as  can  in  no  way  be  remedied  by  church  or  civil  magis- 
trate is  also  held  to  be  sufficient  cause  for  dissolving  the 
marriage  bond.  But  even  in  such  cases  an  orderly  legal 
course  ought  to  be  pursued,  and  parties  are  not  to  act  at 
their  own  discretion  in  the  matter.  For  no  other  causes  or 
reasons  is  divorce  to  be  allowed,  according  to  the  teaching 
of  the  Standards. 

There  is  much  need  of  teaching  at  the  present  day  upon 
this  practical  matter,  and  a  warning  voice  ought  to  be  lifted 
Tip  in  Christian  lands  in  connection  with  the  alarming  rate 
at  which  divorces  are  increasing  in  number,  and  in  regard  to 
the  trivial  grounds  upon  which  they  are  often  granted.     The 


Lawful  Oaths  ;  Civil  Magistrate  ;  Makriage.      383 


9  amended  or 
r  as  it  relates 
his  deceased 
riages  are  no 
ages  between 
in  Scripture 
3ither  by  civil 
ve  together  as 
Lcal  matter  at 


result  of  easy  and  frequent  divorces  will  doubtless  be  ruinous 
to  domestic,  social  and  national  prosperity.  The  marriage 
state  is  the  foundation  of  the  home,  and  the  homo  is  ahke 
the  shrine  and  the  citadel  of  the  nation.  If  the  home  life  is 
to  be  held  secure,  divorce,  for  other  than  scriptural  reasons, 
must  be  forever  denied. 


I  very  clearly 
admitted  after 
arriage,  gives 
the  contract, 
ful  for  the  in- 
3  divorce  has 
i;he  oflfending 
ty  party  may 
a  few  coun- 
ting another 
lad  been  sin- 
wilful  deser- 
r  civil  magis- 
issolving  the 
orderly  legal 
Qot  to  act  at 
ler  causes  or 
the  teaching 


nt  day  upon 
it  to  be  lifted 
ilarming  rate 
I  in  regard  to 
ranted.     The 


i 


If 
1 


CHAPTER   XXXII. 

DEATH  AND  THE  MIDDLE  STATE. 

Shorter  Catbohism,  87—;    Larger  Cate«iii8m,   84-86;    Confession  op 

Faith,  XXXIII.,  1. 

FROM  the  difficult  questions  of  church  government,  and 
the  perplexing  problem  of  the  relations  between  the 
church  and  the  state,  this  chapter  carries  the  exposition 
forward  to  the  momentous  things  which  pertain  to  the  church 
and  the  world  in  the  future,  as  revealed  in  the  sacred  Scrip- 
tures and  stated  in  various  ways  in  the  Standards.  Upon 
these  questions  the  Shorter  Catechism  has  comparatively 
little  to  say.  It  speaks  only  of  the  death  and  resurrection 
of  the  righteous,  and  makes  no  definite  statement  in  regard 
to  the  wicked.  The  statement  of  the  Larger  Catechism  is 
more  complete,  and  it  speaks  concerning  both  the  righteous 
and  the  wicked.  The  Confession,  although  quite  brief  in 
what  it  has  to  say,  is  at  the  same  time  quite  comprehensive 
in  its  teaching  upon  the  great  matters  involved. 

It  is  proper  to  remark  at  the  outset,  that  at  the  time  the 
Standards  were  drawn  up  the  great  questions  in  eschatology 
were  not  clearly  raised  and  fully  discussed  except  as  between 
Romanism  and  Protestantism.  This,  in  part,  accounts  for  the 
somewhat  inadequate  treatment  which  the  whole  subject  re- 
ceives in  the  Standards.  Since  that  time  new  and  important 
phases  of  these  questions  have  emerged,  especially  in  regard 
to  the  nature  and  duration  of  future  punishment,  and  the 
second  advent  of  Christ;  and  even  at  the  present  day  this 
department  of  Christian  doctrine  has  not  yet  attained  to  that 
definite  and  complete  form  which  has  been  reached  in  most 
of  the  other  departments  of  it.  There  is  room  and  need  for 
special  attention  being   given  to  questions  in  eschatology. 

In  this  exposition  two  chapters  will  be  devoted  to  what 

384 


■n»_  . .    .  ._ i»r.._ rN.-     ._ 


i>Py 


Confession  op 


the  Standards  teach  concerning  the  final  things  of  the  churcli 
and  the  world.  At  some  points  the  exposition  may  enlarge 
a  little  upon  what  the  Standards  say,  by  making  such  in- 
ferences as  may  render  the  whole  explanation  more  complete 
and  adequate  for  the  present  day.  This  chapter  will  deal 
with  the  two  closely-related  topics  of  death  and  the  middle 
state.  The  former  need  not  detain  us  long,  but  the  latter 
needs  more  extended  discussion. 

I.  Death. 

The  Larger  Catechism  says  that  death  being  threatened 
as  the  wages  of  sin,  it  is  appointed  unto  men  once  to  die,  for 
that  all  have  sinned.  It  also  adds  that  the  righteous  shall 
be  delivered  from  death  itself  at  the  last  day,  and  even 
though  they  suffer  temporal  or  physical  death,  they  are  de- 
livered from  the  sting  and  curse  of  it.  The  Confession,  in 
the  brief  statement  which  it  gives  of  the  nature  of  death, 
exhibits  three  things.  These  are  now  noted  in  order,  with 
some  brief  comments. 

1.  Death,  physical,  implies  separation  of  the  connection 
between  the  soul  and  body,  which  subsists  during  the  pre- 
sent earthly  state  of  existence.  Man,  as  already  explained, 
consists  of  two  distinct  factors.  The  body  is  material  and 
the  soul  is  spiritual.  During  this  life  these  two  factors  are 
bound  together  in  such  a  way  as  to  make  up  man's  complete 
personality.  At  death  the  bond  which  holds  them  together 
is  severed.  But  there  is  mystery  here,  for  just  as  it  is  im- 
possible to  say  precisely  how  they  are  joined  in  life,  or  how 
the  body  and  soul  are  actually  related  to  each  other,  so  it  is 
not  possible  to  state  definitely  what  death  implies  as  an 
actual  experience.  But  we  can  be  sure  of  the  fact  that  for  ?. 
time  soul  and  body  are  separated  by  means  of  death. 

2.  Death  implies  the  departure  of  the  soul  or  spiritual 
element  in  man's  person,  not  only  from  the  body,  but  also 
its  going  to  the  abode  of  disembodied  spirits.  It  becomes  a 
disembodied  spirit  by  reason  of  death,  and  it  seems  that  such 

25 


I 


m 


386 


The  Presbyterian  Standards. 


a  spirit  cannot  tarry  in  this  sublunary  sphere.  Hence,  it 
wings  its  way,  guided,  it  may  be,  by  the  angels,  to  the  domain 
of  spirits,  where  in  a  disembodied  condition  it  maintains  a 
purely  spiritual  career  during  the  intermediate  state,  which 
is  to  be  spoken  of  later  on  in  this  chapter.  In  this  way  the 
second  factor  involved  in  death  is  made  plain. 

3.  The  last  factor  in  death  relates  to  the  body  and  its 
destiny.  The  body  after  death  sees  corruption  and  returns 
to  dust.  As  the  soul  returns  to  God  who  gave  it,  so  the 
body  returns  to  the  dust  whence  it  came.  Hence,  death 
implies,  not  only  the  disembodied  existence  of  the  spirit  of 
man  to  which  God  has  given  an  immortal  existence,  but  also 
the  dissolution  of  the  body  to  its  simple  elements.  In  this 
connection  the  Shorter  Catechism,  speaking  of  the  righteous, 
says  that  the  bodies  of  believers  are  in  some  way  united  to 
Christ,  as  they  rest  in  their  graves  awaiting  the  resurrection. 
This  union,  of  course,  is  not  a  material  or  mechanical  one, 
but  is  an  important  result  of  the  mystical  union  which  the 
believer  sustains  to  Christ.  Indeed,  it  is  a  factor  in  that 
union  which  relates  to  both  natures  of  the  person  of  the 
believer.  Just  as  the  bond  between  soul  and  body  is  not  so 
absolutely  broken  by  the  article  of  death  that  the  resurrec- 
tion of  the  body  cannot  take  place,  so  the  union  which  the 
body  of  the  believer  has  with  Christ  is  never  so  broken  even 
by  death  as  to  be  incapable  of  restoration.  The  germ  of 
resurrection  remains,  and  bond  of  union  abides.  In  the 
case  of  tho  wicked  it  is  to  he  observed  that  no  such  relation 
to  Christ  is  asserted  in  regard  to  oheir  bodies,  and  conse- 
auently  they  abide  under  spiritual  and  eternal  death,  while 
their  bodies  are  raised  by  the  power  of  Christ,  and  not  by 
virtue  of  their  union  with  him.  It  need  only  be  added  here 
that  death  fixes  destiny  in  the  case  of  both  the  righteous  and 
the  wicked. 

In  these  three  particulars  physical  death  only  has  been 
described.     Before  leaving  this  dark  and  painful  subject,  it 


:*£%.. 


Death  and  the  Middle  State. 


387 


may  be  well  to  repeat  what  was  virtually  said  when  discus- 
sing the  results  of  the  sin  and  fall  of  the  race  in  Adam. 
Death  in  its  deepest  sense  is  the  loss  of  spiritual  life  by  the 
soul,  as  well  as  the  physical  death  of  the  body,  as  above 
described.  Death  thus  viewed  is  the  penalty  of  sin,  ard  in 
its  most  general  view  it  denotes  separation.  Physical  death 
is  separation  of  soul  and  body.  Spiritual  death  is  the  sepa- 
ration of  the  soul  from  God,  and  the  effect  of  this  upon  the 
moral  and  spiritual  nature  of  man.  Then,  when  this  spiritual 
death  becomes  a  fixed  state,  it  is  eternal  death  or  permanent 
separation  of  the  soul  from  God.  Physical  death  happens  to 
all  men,  but  is  different  in  the  case  of  the  righteous  and  of 
the  wicked.  In  the  case  of  the  latter  its  sting  and  horror 
remains,  but  in  the  case  of  the  former  it  is  removed.  The 
wicked  die  twice,  and  remain  under  the  power  of  the  second 
death.  The  righteous  die  but  once,  and  are  made  alive  for- 
evermore.  The  wicked  remain  forever  under  the  penalty 
of  death,  while  the  righteous  are  freed  forever  from 
that  penalty.  Other  aspects  of  this  topic  will  emerge  in 
the  next  chapter,  where  the  resurrection  is  explained  at 
length. 

II.   The  Middle  State. 

This  is  a  subject  about  which  in  recent  times  there  has 
been  a  great  deal  of  discussion,  and  not  a  little  idle  specula- 
tion. The  question  as  to  the  location  and  condition  of  the 
righteous  and  wicked,  respectively,  has  been  much  debated 
in  recent  times,  and  the  inquiry  as  to  whether  there  is  or 
shall  be  any  opportunity  to  hear  the  gospel,  and  so  to  be 
saved,  during  the  interval  between  death  and  the  resurrec- 
tion, has  been  distinctly  raised  and  learnedly  discussed. 
Into  these  discussions  it  is  not  necessary  to  enter  in  a  formal 
way,  but  it  will  be  well  to  keep  them  in  mind  in  the  exposi- 
tion of  what  the  Standards  say  upon  this  point.  The  period 
of  time  which  now  comes  before  us  is  that  which  elapses  be- 
tween death  and  the  resurrection,  and  the  real  debate  has 


388 


The  Presbyterian  Standards. 


''eference  to  the  abode  and  experiences  of  the  righteous  and 
wicked,  respectively,  in  that  abode. 

1.  The  souls  of  both  the  righteous  and  the  wicked  are 
neither  dead  nor  sleeping  during  that  period.  They  are 
conscious  and  active.  The  Confession  says  that  the  souls  of 
men,  both  righteous  and  wicked,  do  after  death  return  im- 
mediately to  God  who  gave  them.  Hence,  the  doctrine  of 
the  sleep  of  the  soul,  or  of  its  semi-conscious  state  during  the 
period  in  question,  has  no  favor  whatever  in  the  Standards. 
As  the  body  may  not  be  necessary  to  consciousness  and 
mental  activity,  so  the  soul  may  be  both  conscious  and  active 
in  its  disembodied  middle  state. 

2.  The  condition  of  the  righteous  and  of  the  wicked  differs 
in  certain  importanfj  respects  during  that  period.  There  are 
several  things  in  tha  teaching  of  the  Standards  which  should 
be  noted  with  soma  care. 

First,  In  the  case  of  the  righteous,  their  souls  are,  at 
death,  made  perfect  in  holiness  and  do  immediately  pass 
into  glory.  The  Larger  Catechism  says  that  God,  out  of  his 
love,  frees  them  perfectly  from  sin  and  misery,  and  makes 
them  capable  of  further  communion  with  Christ  in  glory, 
upon  which  they  enter.  This  communion  with  Christ  in 
glory  is  further  defined  as  something  which  they  enjoy  im- 
mediately after  death,  and  it  consists  in  their  souls  being 
made  perfect  in  holiness,  being  received  into  the  highest 
heavens,  and  there  beholding  the  face  of  God  in  light  and 
glory.  The  Confession  uses  almost  the  same  language  when 
it  says  that  the  souls  of  the  righteous,  being  at  death  made 
perfect  in  holiness,  are  received  into  the  highest  heavens, 
where  they  behold  the  face  of  God  in  light  and  glory.  Both 
the  Larger  Catechism  and  the  Confession  make  the  significant 
remark  that  the  disembodied  spirits  of  the  redeemed  are  ia. 
the  highest  hCviTens,  waiting  for  the  full  redemption  of  their 
bodies.  The  reference  in  this  remark  is  no  doubt  to  tho 
resurrection  of  their  bodies  and  the  reunion  of  their  souls 


Death  and  the  Middle  State. 


389 


ighteous  and 

)  wicked  are 
.  They  are 
t  the  souls  of 
;h  return  im- 
e  doctrine  of 
ite  during  the 
lie  Standards, 
jiousness  and 
)U8  and  active 

wicked  differs 
,d.  There  are 
,  which  should 

souls  are,  at 
[nediately  pass 
>od,  out  of  his 
ry,  and  makes 
hrist  in  glory, 
;vith  Christ  in 
;hey  enjoy  im- 
ir  souls  being 
,o   the  highest 
d  in  light  and 
language  when 
at  death  made 
ghest  heavens, 
d  glory.    Both 
the  significant 
edeemed  are  in 
caption  of  their 
doubt  to  the 
of  their  souls 


and  bodies  so  as  to  fit  them  for  still  higher  degrees  of  felicity 
and  glory.  In  this  careful  way  the  Standards  state  the  case 
of  the  righteous. 

Secondly^  In  regard  to  the  wicked,  the  teaching  is  that  the 
oouls  of  the  wicked  after  death  and  their  return  to  God  who 
gave  them  are  cast  into  hell,  where  they  remain  in  torment 
and  utter  darkness,  reserved  to  the  judgment  of  the  great  day. 
The  Larger  Catechism  adds  a  very  important  remark  regard- 
ing the  bodies  of  the  wicked  during  this  period.  It  says, 
that  just  as  the  bodies  of  the  righteous  continue  even  in  death 
to  be  in  union  with  Christ,  as  they  rest  in  their  graves  till  at 
the  last  day  they  shall  be  again  united  to  their  souls,  so  the 
bodies  of  the  wicked  are  kept  in  their  graves,  as  in  their 
prisons,  until  the  resurrection  and  judgment  of  the  great  day. 
This  statement  is  noteworthy,  because  it  is  the  only  remark 
which  the  Standards  directly  make  in  regard  to  the  bodies 
of  the  wicked  during  that  mysterious?  interval  between  death 
and  the  resurrection.  In  the  case  of  the  righteous  and  wicked, 
therefore,  the  teaching  of  the  Standards  is  clear  and  definite 
in  regard  to  both  their  souls  and  bodies.  Both  classes,  in 
respect  to  their  souls,  are  in  their  final  state  and  abode, 
but  they  are  not  fully  fitted  for  final  felicity  on  the  one  hand, 
or  prepared  for  the  deepest  experience  of  their  final  doom  on 
the  other.  The  state  in  which  both  are  is  properly  called  a 
middle  state,  and  it  is  also  an  incomplete  condition,  so  far  as 
capacity  for  final  felicity  and  future  punishment  is  concerned. 
Before  completeness  is  reached,  body  and  soul  must  be  re- 
united in  the  person.  Hence,  the  resurrection  must  inter- 
vene to  secure  this,  so  that  by  the  reunion  of  soul  and  body 
the  endowment  of  the  person  may  be  completed,  so  far  as 
capacity  for  joy  or  pain  is  concerned. 

Thirdly y  The  Confession  suggests  a  very  interesting  in- 
quiry when  it  adds,  that  besides  these  two  places  above  de- 
scribed, for  the  abode  of  the  souls  of  men  separated  from 
their  bodies,  the  Scriptures  acknowledge  none.     This  state- 


390 


The  Presbyterian  Standards. 


if 


ment  is  opposed  to  the  Romish  doctrine  at  this  point,  and  it 
also  eflfectually  meets  some  modern  theories  upon  this  sub- 
ject. The  doctrine  of  the  Standards  cleariy  is,  that  the  souls 
of  men  after  death  do  not  go  to  a  temporary  abode  for  dis- 
embodied spirits,  but  they  go  to  the  place,  heaven  or  hell, 
where  they  are  forever  to  have  their  dwelling-place.  The 
difference  in  their  condition  prior  to  and  after  the  resurrec- 
tion and  judgment  is  not  that  they  inhabit  different  places 
in  these  two  periods  of  their  career,  but  it  consists  in  their 
capacity,  and  especially  in  regard  to  the  relations  of  the  soul 
and  body.  Prior  to  the  resurrection,  the  disembodied  souls 
are  in  heaven  and  hell  respectively.  Then  at  the  resurrec- 
tion these  souls  come  forth  from  their  respective  places,  are 
reunited  with  their  bodies,  and  then  after  judgment  they 
return  to  their  respective  abodes,  to  remain  there  forever. 

This  doctrine  is  opposed  to  that  of  Rome  in  several  re- 
spects. It  denies  entirely  that  there  are  more  than  two 
localities.  The  Standards  do  not  tell  us  precisely  where 
heaven  and  hell  are,  but  their  teaching  does  not  admit  that 
there  are  so  many  places  in  the  middle  state  as  the  Romish 
theologians  assert.  There  is  no  limhus  infantum,  which  is 
the  supposed  place  where  unbaptized  infants  who  die  in  in- 
fancy go,  and  where  they  continue  in  a  quiescent  state, 
neither  of  happiness  nor  of  suffering.  Nor  was  there  ever 
such  a  place  as  the  limhus  patrum,  which  was  the  supposed 
abode  of  the  Old  Testament  saints  in  a  disembodied  state, 
who  lived  and  died  before  Christ  came,  and  to  whom  Christ 
went  and  declared  the  gospel  during  the  period  when  his 
body  lay  in  the  grave  and  his  spirit  was  free.  They  say  that 
in  this  sense  Christ  went  and  preached  to  the  spirits  in 
prison.  He  went  then  to  the  saints  of  all  the  ages  prior  to 
Christ's  advent,  and  set  them  free  by  declaring  to  them  his 
triumph  over  Satan.  Still  less  can  there  be  any  such  place 
&h  purgatory  pertaining  to  the  middle  state,  wherein  certain 
souls,  who  when  they  died  were  not  quite  ready  for  heaven, 


I 


Death  and  the  Middle  State. 


391 


point,  and  it 
)on  this  sub- 
hat  the  souls 
bode  for  dis- 
laven  or  hell, 
;-place.     The 
the  resurrec- 
Bferent  places 
isists  in  their 
ns  of  the  soul 
ibodied  souls 
the  resurrec- 
ve  places,  are 
idgment  they 
ire  forever. 
in  several  re- 
ore  than  two 
ecisely  where 
lot  admit  that 
,s  the  Romish 
turn,  which  is 
Rrho  die  in  in- 
iescent  state, 
as  there  ever 
the  supposed 
ibodied  state, 
whom  Christ 
iod  when  his 
They  say  that 
the   spirits  in 
ages  prior  to 
g  to  them  his 
ny  such  place 
lerein  certain 
y  for  heaven, 


are  purified  for  their  habitation  by  purgatorial  fires  of  some 
sort.  The  Scriptures  know  of  no  such  place;  nor  do  the 
Standards.  Hence,  the  Romish  perversions  are  to  be  set 
aside  entirely.  There  are  no  such  classes  of  persons  in  the 
middle  state,  and  no  such  places.  Heaven  and  hell  are  the 
only  places. 

Nor  do  the  Standards  favor  the  view  held  by  some  modern 
theologians,  that  the  disembodied  spirits  of  both  the  right- 
eous and  the  wicked  go  to  a  common  abode,  which  is  tem- 
porary, and  in  which  they  abide  only  till  the  resurrer^^ion. 
Here  both  classes  are  supposed  to  be  together  in  the  region 
of  departed  spirits  during  the  middle  state.  After  the  resur- 
rection and  judgment  these  completed  persons,  with  soul  and 
body  reunited,  enter  heaven  and  hell  for  the  first  time,  accord- 
ing as  their  award  at  the  day  of  judgment  determines.  This 
general  theory  has  no  favor  at  all  in  the  Standards.  The 
souls  of  the  righteous  do  immediately  pass  into  glory,  and 
are  received  into  the  highest  heavens.  The  souls  of  the 
wicked  are  cast  into  hell,  where  they  remain  for  the  judgment 
day.  The  former  are  in  heaven  and  the  latter  are  in  hell  in 
a  disembodied  state.  The  resurrection  reunites  these  souls 
and  bodies,  the  judgment  publicly  announces  their  destiny 
respectively,  and  they  re-enter  the  abodes  whence  they  came 
for  judgment,  and  remain  forever  therein. 

In  closing  this  chapter  it  may  be  added  that  in  the  middle 
state  there  is  no  sanctification  of  the  soul  in  the  disembodied 
state,  in  the  sense  that  some  remnants  of  sin  which  have  been 
carried  forward  by  the  redeemed  into  the  middle  state  are 
purged  away.  There  may  be  advance  in  knowledge  of 
divine  realities  and  growth  in  the  positive  experiences  of  the 
divine  life  in  their  souls,  but  there  shall  be  no  experience  of 
sanctification  in  the  sense  of  dying  unto  sin,  for  that  was  all 
removed  at  death.  Death  thus  fixes  destiny,  and,  to  a  certain 
extent,  the  general  moral  state  of  every  person.  Such  is  the 
teaching  of  the  Standards. 


n 


CHAPTER  XXXIII. 

THE  RESURRECTION  AND  GENERAL  JUDGMENT. 

Shorter   Catkohism,   38;    Larger   CATEcnisM,   87-90;    Confession  of 

Faith,  XXXII. ,  XXXIII. 

THE  two  concluding  topics  of  the  Standards  which  call 
for  exposition  are  now  reached.  They  very  properly 
stand  at  the  close  of  the  outlin  of  Christian  doctrine,  since 
they  mark  the  close  of  the  history  of  the  human  race  and  of  the 
church  in  the  world,  and  lead  on  to  the  consideration  of  the 
eternal  destiny  of  men  in  a  future  state  of  existence.  The 
Shorter  Catechism  has  a  brief  statement  upon  these  two  topics, 
in  which  it  states  the  fact  of  the  resurrection  without  explain- 
ing it,  and  in  which  it  asserts  the  fact  of  the  general  judg- 
ment and  the  eternal  felicity  of  the  redeemed  in  glory.  The 
Larger  Catechism  and  the  Confession  give  much  more  ex- 
tended statements  upon  these  subjects.  In  this  chapter  the 
meaning  of  these  statements  will  be  opened  up  in  an  orderly 
way.     There  are  two  separate  topics  to  be  considered. 

I.  The  Resurrection  of  the  Dead. 

Upon  this  subject  the  teaching  of  the  Standards,  in  general, 
is  to  the  effect  that  at  the  last  day  there  shall  be  a  general 
resurrection  both  of  the  just  and  the  unjust.  This  great 
event  shall  take  place  at  the  end  of  the  world,  and  at  the 
completion  of  the  history  of  the  church  upon  the  earth. 
This  resurrection  shall  be  general  in  its  nature,  including  as 
its  subjects  all  the  dead,  small  and  great,  good  and  bad. 
When  the  trump  of  God  shall  sound,  all  in  their  graves  shall 
come  forth,  and  those  in  the  sea  shall  appear  in  the  resur- 
rection. It  is  clear  that  the  doctrine  of  the  Standards  does 
not  favor  two  resurrections,  as  is  held  by  some.  All  men, 
according  to  their  teaching,  are  to  be  raised  at  the  same 
time,  and  both  just  and  unjust  are  to  come  forth  to  the  issues 

392 


The  Resurrection  and  General  Judgment. 


393 


FOMENT. 

Confession   of 

Is  which  call 
letj  properly 
octrine,  since 
ace  and  of  the 
oration  of  the 
istence.  The 
)se  two  topics, 
hout  explain- 
general  judg- 
1  glory.  The 
uch  more  ex- 
s  chapter  the 
in  an  orderly 
idered. 

s,  in  general, 

be  a  general 

This  great 

,  and  at  the 

in   the  earth. 

including  as 

>od  and  bad. 

r  graves  shall 

in  the  resur- 

andards  does 

e.     All  men, 

at  the  same 

to  the  issues 


of  the  judgment  day.  It  is  proper  to  remark,  that  when  the 
Standards  were  drawn  up  premillennial  ideas  did  not  much 
prevail,  and  the  notion  of  two  resurrections  in  the  pre- 
millennial sense  had  not  definitely  arisen.  In  the  general 
statement  of  the  Standards  the  following  particulars  are 
implied 

1.  Those  who  are  alive  when  the  resurrection  occurs  shall 
not  die,  but  shall  be  changed.  This  change  will  be  some 
sort  of  transmutation,  by  means  of  which  the  bodies  of  those 
then  alive  shall  be  so  changed  as  to  fit  them  for  their  eternal 
abode.  The  change  which  Enoch  and  Elijah  experienced 
illustrates  this  in  a  measure,  and  the  modification  which  the 
body  of  cur  Lord  underwent  prior  to  or  at  the  time  of  his 
ascension  was,  no  doubt,  a  somewhat  similar  one.  Thus  in 
a  moment,  by  divine  power,  the  living  shall  be  changed,  and 
made  to  assume  those  qualities  of  body  which  the  spiritual 
conditions  of  the  future  state  of  existence  shall  require. 
This  change  shall  be  experienced  by  all  then  living  on  the 
earth,  whether  good  or  bad,  whether  righteous  or  wicked. 

2.  All  the  dead  shall  be  raised  with  the  self-same  bodies, 
and  none  other.  The  Larger  Catechism  says  that  the  self- 
same bodies  of  the  dead  which  are  laid  in  the  grave,  being 
then  again  united  to  their  souls  forever,  shall  be  raised  up 
by  the  power  of  Christ.  Both  of  these  statements  teach  that 
all  that  is  necessary  to  preserve  bodily  identity  is  preserved 
in  the  resurrection  body.  In  some  well-defined  sense,  it 
shall  be  the  same  body  which  in  this  life  was  inhabited  h^ 
the  soul,  and  was  the  instrument  of  all  its  activities,  that 
shall  be  raised  up  at  the  last  day.  This  sets  aside  the  idea 
that  an  entirely  new  body  is  to  be  created,  or  that  in  no 
sense  is  there  to  be  any  relation  between  the  body  that  is 
laid  in  the  grave  and  the  resurrection  body.  It  is  the  same 
body  that  dies  and  is  buried  which  is  reanimated  and  raised. 
tTust  as  truly  as  Jesus  had  the  identical  body  after  the  resur- 
rection and  ascension  which  he  had  before,  so  shall  all  the 


394 


The  Presbyterian  Standards. 


1  ■ 

ir.i\M 


Vim 


El 

m 


I  !i 


dead  possess  the  same  body  after  the  resurrection  which 
they  had  in  this  earthly  life,  however  much  it  may  be 
changed  to  fit  it  for  its  eternal  home.  The  main  thing  to 
hold  fast  here  is  the  fact  that  there  is  identity  in  some  real 
sense  between  the  present  body  and  that  which  shall  be  ours 
by  the  resurrection. 

3.  The  fact  of  the  resurrection  further  implies  that  the 
soul  and  body  shall  be  reunited.  Death  severs  the  bond  be- 
tween them,  and  leads  to  the  dissolution  of  the  body.  The 
resurrection  not  only  reanimates  the  body,  but  it  also  reunites 
the  reanimated  body  to  the  disembodied  soul.  By  this 
means  the  person  is  again  made  complete,  and  the  basis  of 
responsibility  is  fully  preserved.  Just  when  and  how  this 
union  is  effected  we  are  not  told,  and  may  not  be  able  to  say 
definitely.  Whether  the  body  shall  be  reanimated  by  having 
its  physical  life  restored  to  it  prior  to  its  reunion  with  the 
soul,  or  whether  the  presence  of  the  soul  itself  in  the  lifeless 
gathered  elements  of  the  body  shall  be  the  cause  of  the  reani- 
mation  of  the  body,  we  do  not  venture  to  assert.  The  sim- 
ple fact  is  before  us  that  the  body  and  soul  are  reunited,  the 
identity  of  the  body  is  not  destroyed,  and  the  personal 
identity  of  those  raised  up  is  entirely  preserved  amid  all  the 
changes  which  take  place. 

4.  In  regard  to  the  just,  the  Confession  says  that  they 
shall  be  raised  by  the  Spirit  of  Christ  unto  honor,  and  be 
made  conformable  to  his  own  glorious  body.  The  Larger 
Catechism,  to  a  certain  extent,  expands  this  statement  when 
it  says  that  the  bodies  of  the  just  are  raised  by  the  Spirit  of 
Christ,  and  by  virtue  of  his  resurrection  as  their  head,  in 
power,  spiritual  and  incorruptible,  and  made  like  unto  his 
glorious  body.  Herein  there  are  several  things  to  be  ob- 
served. The  agency  by  which  the  resurrection  of  the  just  is 
effected  is  the  Spirit  of  Christ.  His  Spirit  dwelling  in  the 
just  not  only  saves  the  soul,  but  is  the  agent  by  which  the 
resurrection  of  their  bodies  is  effected.     The  Larger  Cate- 


^^^'^^^IMB^toH^.* 


The  Resuuuection  and  General  Judgment. 


395 


cliism  signalizes  a  very  importaut  matter  wlien  it  says  tliat 
the  resurrection  of  the  just  is  also  due  to  the  virtue  of  the 
resurrection  of  Christ,  their  head.  Through  their  union 
with  Christ,  as  has  been  already  stated,  believers  are  joined 
to  him  both  as  to  their  bodies  and  their  souls.  Hence,  their 
bodies,  after  death,  are  still  united  to  Christ  as  they  lie  in 
their  graves.  At  the  resurrection  that  union  supplies  an  im- 
portant factor  in  eflfecting  the  resurrection  of  the  just.  And, 
finally,  the  resurrection  of  the  just  is  to  be  a  glorious  one. 
It  is  unto  honor,  and  in  power.  It  is  to  be  a  spiritual  and 
incorruptible  estate  in  heaven.  Such  is  the  glorious  hope 
which  the  believer  has  of  life  and  immortality  by  the 
gospel. 

5.  In  the  case  of  the  unjust  or  finally  impenitent,  the 
Standards  set  forth  in  a  very  brief  way  the  bearing  of  the 
resurrection.  The  Confession  simply  says  that  the  bodies  of 
the  unjust  shall,  by  the  power  of  Christ,  be  raised  to  dis- 
honor. The  Larger  Catechism,  after  stating,  in  general,  that 
all  the  dead  shall  be  raised  by  the  power  of  Christ,  and  the 
just  specially  by  his  Spirit,  adds  that  the  bodies  of  the 
wicked  shall  be  raised  up  in  dishonor  by  him  as  an  ofiended 
judge.  Here  it  is  asserted  that  Christ,  by  his  power,  and  not 
by  his  Spirit,  shall  raise  the  bodies  of  the  wicked.  There  is 
no  bond  of  union  between  Christ  and  the  unjust  or  unbeliev- 
ing, as  thereby  the  divine  power  may  effect  their  resurrection. 
And  as  their  resurrection  is  not  a  benefit  of  redemption,  the 
unjust  are  raised  up  by  Christ  acting  in  the  capacity  of  the 
judge  of  the  quick  and  the  dead,  and  their  resurrection  is 
consequently  judicial  in  its  nature,  and  in  order  to  judgment, 
as  will  presently  appear.  This  doctrine,  it  may  be  added,  is 
inconsistent  with  the  views  of  those  who  teach  that  the 
wicked  shall  not  be  raised  at  all,  or,  if  raised,  shall  be  anni- 
hilated as  a  punishment  for  their  sins.  Hence,  the  wicked 
are  raised  up  by  Christ  unto  dishonor,  to  be  finally  judged 
by  him. 


,:i.j 


t^i 


m 

W 

i    i 

1^ 

i 

1^'' 

il^ 


396 


The  Presbyterian  Standards. 


6.  An  important  and  difficult  question  yet  remains.  It  is 
one  upon  which  the  Standards  speak  in  a  somewhat  indirect 
way,  but  it  is  one  about  which  a  good  deal  is  said  in  writings 
upon  this  subject.  This  question  relates  to  the  precise  na- 
ture of  the  resurrection  body.  It  has  already  been  shown 
that  the  resurrection  body  shall  in  some  real  sense  be  the 
same  as  the  present  body.  It  will  be  the  self-same  body, 
and  none  other.  The  question  as  to  the  sense  in  which  it  is 
the  same  at  once  arises.  If  there  be  identity  between  the 
body  that  now  is  and  the  body  that  shall  be,  the  question  is 
as  to  that  in  which  the  identity  consists.  In  regard  to  this 
inquiry  a  few  remarks  are  made,  inasmuch  as  a  number  of 
objections  are  lodged  against  the  whole  doctrine  of  the  resur- 
rection of  the  body  at  this  particular  point. 

I^irsty  Negatively,  this  identity  does  not  necessarily  imply 
identity  or  sameness  of  the  material  elements  or  atoms  of 
which  the  body  may  be  composed.  Objections  to  the  doc- 
trine assume  that  the  fact  of  the  resurrection  requires  this 
identity,  ^ut  the  Standards  do  not  so  teach,  nor  does  the 
Scripture  so  state.  Personal  identity  may  be  continued 
and  personal  responsibility  be  preserved,  without  absolute 
preservation  of  the  material  particles  of  the  body.  This  is 
true  even  in  this  present  life,  as  the  body  undergoes  change 
from  youth  to  maturity,  and  from  maturity  to  old  age.  The 
Confession  gives  the  key  to  the  solution  of  the  problem  when 
it  says  that  the  body  which  is  raised  as  the  self-same  body 
shall  possess  different  qualities  from  those  which  it  now  has. 
It  shall  doubtless  be  endowed  by  the  agency  which  raises  it 
up  with  all  those  qualities  which  it  needs  for  its  eternal 
destiny  and  abode.  Those  qualities  are  stated  in  the  Scrip- 
tures, and  are  such  as  hese:  It  shall  be  incorruptible,  it 
shall  be  glorious,  it  shall  be  clad  with  power,  and  it  shall  be 
made  a  spiritual  body.  With  such  qualities  it  is  fit  for  a 
spiritual  state  and  place,  and  yet  it  can  be  properly  called 
the  self-same  body,  and  none  other.     Personal  identity  and 


'  II 


The  Resurrection  and  General  Judgment. 


397 


mains.  It  is 
what  indirect 
id  in  writings 
e  precise  na- 
j  been  shown 
sense  be  the 
f-same  body, 
in  which  it  is 

between  the 
ae  question  is 
regard  to  this 

a  number  of 
)  of  the  resur- 

jssarily  imply 
}  or  atoms  of 
s  to  the  doc- 
requires  this 
nor  does  the 
be    continued 
liout  absolute 
ody.     This  is 
jrgoes  change 
3ld  age.     The 
problem  when 
ilf-same  body 
;h  it  now  has. 
i^hich  raises  it 
or  its  eternal 
in  the  Scrip - 
3orruptible,  it 
nd  it  shall  be 
it  is  fit  for  a 
roperly  called 
1  identity  and 


responsibility  are  carried  up  to  the  judgment,  and  on  to 
eternity.  Another  passage  bearing  upon  this  point  tells  us 
that  Christ  shall  change  our  vile  body  that  it  may  be  fash- 
ioned like  unto  his  glorious  body.  Hence,  what  Christ's 
body  became  after  the  ascension  and  glorification,  ours  shall 
become  by  the  change  which  the  resurrection  effects.  Another 
passage  indicates  that  we  shall,  in  some  respects,  be  like  the 
angels  of  heaven. 

Both  Scripture  and  the  Standards  speak  of  the  case  of  the 
just  almost  entirely  at  this  point,  but  it  is  a  proper  inference 
to  make  that  the  bodies  of  the  unjust  shall  also  be  changed, 
and  yet  their  personal  identity  be  entirely  preserved.  They 
shall  have  given  to  them  by  divine  power  those  qualities 
necessary  for  their  eternal  abode  in  darkness  and  dishonor. 
This  dark  aspect  of  the  subject  need  not  detain  us. 

II.   The  Final  Judgment. 

This  last  solemn  event  is  not  alluded  to  at  any  length  in 
the  Shorter  Catechism,  but  both  the  Larger  Catechism  and 
the  Confession  speak  at  length  and  clearly  upon  it.  The 
Shorter  Catechism  simply  says  that  there  shall  be  a  general 
judgment,  when  believers  shall  be  openly  acknowledged  and 
acquitted,  and  made  perfectly  blessed  in  the  enjoyment  of 
God  to  all  eternity.  Concerning  the  place  and  destiny  of  the 
wicked  in  the  judgment,  this  Catechism  is  silent.  Only  by 
way  of  inference  can  there  be  any  statement  made  from  the 
basis  of  this  Catechism.  The  doctrine,  therefore,  must  be 
drawn  from  the  Larger  Catechism  and  the  Confession.  The 
following  remarks  may  supply  a  general  summary  of  the 
teaching  of  the  Standards  upon  the  great  subject  of  the  last 
general  judgment. 

1.  The  judgment  is  to  be  general  and  is  to  come  immedi- 
ately after  the  resurrection.  It  relates  to  angels,  specially 
the  apostate  angels,  to  all  men,  good  and  bad,  small  and 
great.  Christ  is  to  be  the  judge  at  that  great  day.  Before 
him,  gathered  it  would  seem  by  the  angels,  shall  be  assem- 


sii 


398 


The  Presbyterian  Standards. 


p  ill 


1 


m'A 


'  U\\ 

■\ 

-    i\  '!t    -1 

'  i' 

■    '■ 

1    j' 

i  i  .\ 

1  '   "^ 

I 

i 

Pi  I! 


bled  men  of  every  nation,  tongue,  and  clime.  The  good  and 
the  bad  shall  be  gathered  at  the  world's  last  grand  assize ; 
and  in  regard  to  the  judgment  process,  they  shall  be  judged 
out  of  the  records  of  heaven  and  according  to  the  deeds  done 
in  the  body.  Just  as  there  is  one  resurrection,  so  there  shall 
be  one  judgment  also.  This  is  inconsistent  with  the  pre- 
millennial  idea  of  the  judgment.  The  Standards  teach  that 
there  shall  be  one  general,  final  judgment,  and  that  all  men, 
just  and  unjust,  are  to  be  present  at  it.  The  world  is  to  be 
judged  in  righteousness  by  Jesus  Christ,  to  whom  all  power 
and  judgment  has  been  committed  by  the  Father.  The 
parties  to  be  judged  are  apostate  angels,  and  all  the  mem- 
bers of  the  human  race  who  have  ever  lived  upon  the  earth. 
They  are  all  to  appear  before  the  tribunal  of  Christ  at  that 
great  and  notable  day. 

2.  The  day  of  judgment  has  had  its  time  set  by  God,  yet 
he  hath  not  made  the  exact  time  known  to  men.  The  fact  is 
frequently  asserted  in  the  Scriptures,  but  the  precise  time  of 
its  occurrence  is  never  stated.  This  is,  for  good  reasons, 
kept  hidden  from  men.  It  comes  after  the  resurrection,  and 
at  no  great  interval  of  time  from  it.  The  day  and  the  hour 
of  the  judgment  no  man  knoweth,  that  all  may  watch  and 
pray  and  be  ready  for  the  appearance  of  the  Lord  when  he 
comes  the  second  time  without  sin,  unto  salvation,  to  judge 
the  quick  and  the  dead  at  his  appearing.  This  is  evidently 
a  wise  provision.  It  tends  to  deter  men  from  sin,  and  it 
aflfords  consolation  to  the  godly  in  their  adversity.  It  stirs 
up  men  to  shake  off  carnal  security,  and  it  leads  them  to  be 
sober  and  watchful,  for  they  know  not  at  what  hour  the  Lord 
may  come.  They  may  thereby  be  the  better  prepared  for  his 
coming. 

At  this  stage  the  topic  of  the  second  advent  of  Christ  natu- 
rally comes  before  us.  In  regard  to  this  great  event,  the 
Standards  simply  assume  that  it  shall  take  place  in  connec- 
tion with  the  resurrection  and  with  a  view  to  the  filial  judg- 


The  Resurrection  and  Generai.  Judoment. 


399 


he  good  and 
rand  assize; 
ill  be  judged 
B  deeds  done 
[o  there  shall 
ritli  the  pre- 
Is  teach  that 
that  all  men, 
<rorld  is  to  be 
om  all  power 
Father.     The 
all  the  mem- 
)on  the  earth. 
Christ  at  that 

t  by  God,  yet 
.     The  fact  is 
recise  time  of 
rood  reasons, 
arrection,  and 
and  the  hour 
ly  watch  and 
Lord  when  he 
ion,  to  judge 
is  is  evidently 
a  sin,  and  it 
•sity.     It  stirs 
ds  them  to  be 
lour  the  Lord 
epared  for  his 

f  Christ  natu- 
)at  event,  the 
ce  in  connec- 
he  filial  judg- 


ment. Ho  comes  the  second  time  without  or  apart  from  sin 
to  judge  the  living  and  the  dead  at  his  second  advent  in  the 
world.  Hence,  the  Standards  do  not  favor  the  premillennial 
view  that  Christ  shall  come  personally  at  the  beginning  of 
the  millennium,  and  reign  in  person  over  his  people  on  the 
earth  for  a  thousand  years  before  the  general  judgment  now 
under  notice  shall  come  to  pass.  Moreover,  the  Standards 
never  mention  the  millennium  at  all  at  any  place  in  their 
doctrinal  statements.  The  reason  for  this  was  chiefly  the 
fact  that  the  question  was  not  really  raised  at  that  time,  nor 
regarded  of  much  doctrinal  importance.  It  is  only  of  late 
years  that  the  premillennial  theory  of  the  second  advent  of 
Christ  has  become  quite  prominent,  and  is  held  by  many 
good  men.  We  cannot  enter  into  the  whole  merits  of  the 
base  here,  and  content  ourselves  with  simply  pointing  out  the 
fact  that  the  Standards  are  not  favorable  in  any  way  to  pre- 
millennialism.  At  the  same  time,  since  many  good,  earnest 
men  hold  it,  we  shall  not  use  hard  words  against  it,  however 
clear  our  own  convictions  may  be  that  the  premillennial 
theory  is,  if  not  unscriptural,  at  least  extra-confessional. 

3.  The  purpose  of  the  judgment  process  next  calls  for 
some  explanation.  All  men  are  to  appear  before  the  judg- 
ment seat  of  Christ,  to  give  an  account  of  their  thoughts, 
words  and  deeds,  and  also  to  receive  their  award  according 
to  what  they  have  done  in  the  body,  whether  good  or  bad. 
As  they  are  assembled  on  that  solemn  occasion,  all  things  will 
be  naked  and  open  before  the  eyes  of  him  with  whom  we 
have  to  do.  Our  thoughts,  our  words,  and  our  acts  will  all 
be  inspected  and  pronounced  upon.  The  underlying  ques- 
tion will  be  in  regard  to  our  interest  in  Christ  as  our  Re- 
deemer, and  whether  or  nc  our  names  are  written  in  the 
Lamb's  book  of  life.  Our  interest  in  Christ  will  be  the 
ground  of  our  acquittal  and  reward,  but  our  deeds  of  loving 
service  to  Christ  and  his  people  will  be  the  measure  of  our 
reward.     The  wicked,  in  like  manner,  will  be  condemned  be- 


^00 


The  Presbyterian  Standards. 


cause  they  are  not  in  union  with  Christ,  and  the  degree  of 
their  punishment  will  be  the  measure  of  guilt  which  they 
have  incurred  by  their  profane  and  wicked  deeds. 

A  further  result  of  the  judgment  day  and  its  highest  end 
will  be  the  manifestation  of  the  glory  of  God.  It  will  secure 
this  in  a  twofold  way.  On  the  other  hand,  the  glory  of  the 
mercy  and  grace  of  God  is  manifested  in  the  eternal  salva- 
tion of  his  people.  They,  in  their  salvation,  are  for  the 
praise  of  his  glorious  grace.  And  on  the  other  hand,  the 
glory  of  his  justice  is  manifested  in  the  damnation  of  the 
reprobate,  who  remain  wicked  and  disobedient  to  the  end. 
Their  wickedness  and  disobedience  is  the  ground  of  their 
condemnation,  and  in  their  condemnation  they  but  receive 
the  due  reward  of  their  deeds,  to  the  praise  of  God's  glorious 
justice. 

The  glory  of  God's  mercy  in  the  case  of  the  righteous 
appears  in  the  fact  that  they  go  into  everlasting  life,  and 
there  receive  that  fulness  of  joy  and  refreshing  which  comes 
from  the  presence  of  the  Lord.  The  glory  of  heaven  and 
the  praises  of  the  redeemed  through  all  the  ages,  as  they 
sing  the  song  of  Moses  and  the  Lamb,  will  continually  mani- 
fest the  glory  of  the  mercy  and  grace  of  almighty  God ;  ai  d 
the  glory  of  God's  justice  in  the  case  of  the  wicked  appears 
in  the  fact  that  since  they  did  not  know  God,  nor  obey  the 
gospel  of  Jesus  Christ,  they  are  cast  into  eternal  torments, 
and  are  punished  with  everlasting  destruction  from  the  pre- 
sence of  the  Lord  and  the  glory  of  his  power.  They  did  not 
seek  to  know  God  nor  retain  him  in  their  thoughts,  nor  did 
they  obey  the  gospel  invitation,  hence  their  condemnation  is 
in  accordance  with  the  eternal  justice  of  God,  and  it  vindi- 
cates that  justice  in  a  very  impressive  manner. 

4.  The  general  results  of  the  judgment  remain  to  be  briefly 
explained.  To  a  certain  extent,  some  of  these  results  are  in- 
volved in  what  is  stated  in  the  preceding  section ;  but  in  the 
Larger  Catechism,  especially,  the  results  of  the  judgment  upon 


The  Resurrection  and  General  Judgment. 


401 


e  degree  of 
which  they 

highest  end 
t  will  secure 
glory  of  the 
ternal  salva- 

are  for  the 
er  hand,  the 
ation  of  the 

to  the  end. 
und  of  their 
y  but  receive 
rod's  glorious 

the  righteous 
ting  life,  and 
which  comes 
f  heaven  and 
ages,  as  they 
inually  mani- 
ity  God ;  aid 
icked  appears 
,  nor  obey  the 
mal  torments, 
from  the  pre- 
They  did  not 
ights,  nor  did 
ndemnation  is 
,  and  it  vindi- 

in  to  be  briefly 
results  are  in- 
on ;  but  in  the 
udgment  upon 


the  parties  who  are  judged  are  fully  stated.  It  is  interesting 
to  note  that  the  order  in  which  the  case  of  the  wicked  and 
that  of  the  righteous  is  taken  up  in  the  Catechism  is  diflierent 
from  the  order  of  treatment  usually  followed  in  the  treatises 
on  theology.  Usually  they  deal  with  the  case  of  the  right- 
eous first,  as  the  Scriptures  generally  do,  and  conclude  with 
a  statement  about  the  final  doom  of  the  wicked.  The  Larger 
Catechism  reverses  this  order,  and  so  it  deals  with  the  case 
of  the  wicked  first,  and  concludes  by  reference  to  the  glori- 
ous destiny  of  the  righteous.  This  order  is  pleasant  to 
think  on,  for  it  leads  our  thoughts  last  of  all  up  to  heaven, 
after  they  have  been  for  a  time  at  the  gates  of  hell.  More- 
over, this  order  is  justified  by  the  text  which  says:  And 
these  shall  go  away  into  everlasting  punishment,  but  the 
righteous  into  life  eternal.  This  is  the  order  of  the  Cate- 
chism, while  the  Confession  foUows  the  other  order.  For 
many  reasons,  the  order  of  the  Catechism  is  to  be  preferred. 
First,  In  the  case  of  the  wicked,  a  few  things  are  to  be  set 
down.  At  the  day  of  judgment  the  wicked  shall  be  set  at 
Christ's  left  hand.  The  evidence  of  their  guilt  shall  be  ad- 
duced. Upon  the  presentation  of  clear  evidence  in  the  case, 
and  upon  the  full  conviction  of  their  own  consciences,  there 
shall  be  pronounced  against  them  the  fearful  but  just  sen- 
tence of  condemnation.  In  the  justice  of  this  sentence,  both 
the  outwurd  fact  of  guilt  and  its  inward  evidence  shall  agree. 
After  sentence  is  pronounced  it  shall  be  executed,  and  as  the 
result  of  this  the  wicked  shall  be  cast  out  from  the  favorable 
presence  of  God,  and  be  separated  from  the  fellowship  and 
glory  of  Christ,  and  of  his  saints  and  the  holy  angels.  And 
not  only  so,  but  they  Rhall  be  cast  into  hell,  and  there  pun- 
ished with  unspeakable  torments  in  soul  and  body,  with  the 
devil  and  his  angels  forever.  This  is  strong  language,  but 
not  more  so  than  the  expressions  of  Scripture,  even  of  our 
Lord  himself,  upon  this  subject.  They  are  banished  from 
God's  favorable  presence,  but  they  are  not  beyond  his  judi- 


402 


The  Presbyterian  Standards. 


11' 


m 


fcial  control.  They  are  separated  from  the  saints  and  angels 
forever,  and  they  are  in  the  company  of  the  devil  and  his 
angels  for  eternity.  And,  to  crown  all,  they  suflfer  sore  tor- 
ments, in  which  the  whole  person  suffers'continually.  There 
may  be  no  literal  fire,  but  that  which  such  fire  symbolizes  in 
the  way  of  punishment  shall  be  endured. 

It  is  well  to  add  that  the  duration  of  this  punishment  is 
assumed  by  the  Standards  to  be  eternal.  No  care  is  taken 
to  argue  the  matter,  but  the  same  language  which  is  used  in 
the  Scriptures  to  denote  endlessness  is  set  down  in  the 
Standards ;  and  the  eternal  duration  of  the  punishment,  and 
the  impossibility  of  deliverance  from  it,  are  simply  assumed 
in  the  Scriptures  and  the  Standards.  No  place  is  allowed 
for  any  kind  of  second  probation,  and  no  hint  is  given  that 
the  infliction  of  the  penalty  shall  end.  In  recent  years  the 
doctrine  of  the  endlessness  of  future  punishment  has  been 
called  in  question  in  various  quarters,  and  much  controversy 
has  been  indulged  in  regarding  it,  so  that  a  few  additional 
sentences  may  with  propriety  be  devoted  to  it  here :  First, 
The  Greek  terms  here  used  in  the  Scriptures  are  the  only 
ones  in  that  language  to  denote  endlessness.  Secondly,  There 
are  no  passages  of  Scripture  to  show  that  men  will  hear  the 
gospel  after  death,  which  fixes  destiny.  Thirdly,  There  is  no 
promise  made  in  the  Scriptures  that  man  shall  have  the  aid 
of  the  Holy  Spirit  beyond  the  grave.  Fourthly,  The  circum- 
stances and  influences  around  the  soul  which  dies  impenitent 
cannot  be  so  favorable  to  repentance  as  in  this  life.  Fifthly, 
The  force  of  habit  and  long  continuance  in  sin  must  make 
the  heart  harder.  Sixthly,  Mere  punishment  hardens  the 
soul  wlien  grace  is  not  present  to  sanctify  the  suffering. 
Seventhly,  The  immortality  of  the  soul  implies  eternal  pun- 
ishment, unless  there  is  some  way  to  get  rid  of  sin  after  death. 
Eighthly,  Endless  sinning  implies  endless  punishment,  unless 
it  can  be  shown  that  wicked  men  cease  to  sin  after  death. 
Ninthly,  The  reasons  which  take  away  the  ground  for  endless 


The  Kesurrection  and  General  Judgment. 


403 


ts  and  angels 
devil  and  his 
iffer  sore  tor- 
lually.  There 
symbolizes  in 

punishment  is 
care  is  taken 
lich  is  used  in 
;  down  in  the 
inishment,  and 
imply  assumed 
lace  is  allowed 
it  is  given  that 
acent  years  the 
ment  has  been 
ich  controversy 
,  few  additional 
it  here :   First, 
3S  are  the  only 
Secondly,  There 
en  will  hear  the 
dly,  There  is  no 
all  have  the  aid 
Uy,  The  circum- 
dies  impenitent 
is  life.    Fifthly, 
sin  must  make 
ant  hardens  the 
the   suffering, 
ies  eternal  pun- 
if  sin  after  death, 
nishment,  unless 
sin  after  death, 
■ound  for  endless 


punishment  would  also  remove  the  ground  for  endless  felicity 
in  heaven.  Abolish  hell,  and  heaven  is  obliterated.  Reve- 
lation is  clear  in  regard  to  the  perpetuity  of  both,  and  this 
means  that  both  states  are  fixed,  and  that  the  experiences  of 
the  citizens  of  both  abodes  are  perpetual. 

Secondly,  The  case  of  the  righteoiis  needs  only  brief  re- 
mark. At  the  day  of  judgment,  the  righteous,  being  caught 
up  to  Christ  in  the  clouds,  shall  be  set  on  his  right  hand,  and 
there  be  openly  acknowledged  and  acquitted.  At  death  their 
happy  destiny  was  fixed,  but  they  were  not  qualified  for  full 
felicity  till  the  resurrection  reunited  soul  and  body.  Thus 
qualified  for  full  felicity,  they  appear  at  the  judgment,  and 
are  found  on  the  right  hand  of  Christ  the  judge,  where  their 
sure  title  to  heaven  and  their  fit  character  for  it  are  made 
manifest  before  men  and  angels.  Then,  further,  they  are 
associated  with  Christ  in  some  way  in  judging  apostate 
angels  and  reprobate  men.  What  the  precise  nature  of  this 
office  shall  be  we  are  not  clearly  told.  Some  would  interpret 
it  in  harmony  with  premillennial  views  of  Christ's  second 
advent,  and  it  is  about  the  only  passage  in  the  Standards 
which  may  be  so  understood.  Yet  it  is  better  to  take  this 
passage  in  the  light  of  other  clear  passages  which  are  op- 
posed to  premillennial  theories. 

Then,  after  the  judgment  process  is  over,  and  their  acquit- 
tal and  reward  announced,  the  righteous  shall  be  received 
into  heaven,  where  they  shaU  be  fully  freed  from  all  sin  and 
misery.  They  shall  also  be  filled  with  inconceivable  joys. 
They  shall  in  like  manner  be  made  perfectly  holy  and  happy, 
in  body  and  soul,  in  the  company  of  innumerable  saints  and 
angels.  But  the  crowning  element  in  their  joj  shall  consist 
in  the  immediate  vision  and  fruition  of  God  the  Father,  of 
the  Lord  Jesus  Christ,  and  of  the  Holy  Spirit,  to  all  eternity. 
This  is  the  perfect  and  full  communion  which  the  members 
of  the  invisible  church  enjoy  with  Christ  in  glory  at  the 
resurrection  and  day  of  judgment. 


I  : 

'II 


404 


The  Presbyterian  Standards. 


This  completes  the  splendid  inventory  of  the  blessed  ex- 
periences of  the  redeemed  in  heaven.  Acquittal  by  Christ 
before  all  men  and  angels  ;  association  with  him  in  judging 
apostate  men  and  angels ;  introduction  into  heaven  itself  and 
all  its  glory ;  fellowship  with  saints  and  holy  angels  there ; 
and,  above  all,  an  immediate  vision  of  the  triune  Jehovah  to 
all  eternity,  make  up  the  category  of  felicity  and  glory  which 
the  redeemed  enjoy  at  and  after  the  judgment. 

The  locality  of  heaven  is  not  stated,  nor  is  the  place  where 
hell  is  to  be  found  named.  Here  the  Standards  exhibit  their 
usual  reserve  and  caution.  Where  Christ  and  the  redeemed 
are  is  heaven ;  where  the  devil  and  his  angels  are  is  hell. 
The  main  thing  is  that,  through  the  mercy  of  God  in  Christ 
Jesus,  we  should  prepare  for  heaven  by  seeking  union  with 
Christ,  which  faith  in  him  implies ;  and  then,  being  thus 
united  with  him,  we  may  be  sure  that  he  will  carry  us  up  to 
his  Father's  presence  with  exceeding  joy,  and  present  us 
faultless  before  his  throne,  and  at  the  same  time  introduce 
us  into  the  experience  of  those  things  which  eye  hath  not 
seen  and  ear  hath  not  heard,  nor  hath  entered  into  the  heart 
of  man  to  conceive,  but  which  are  reserved  for  all  those  who 
love  his  appearing,  and  who  are  kept  by  the  power  of  God 
through  faith  unto  salvation,  ready  to  be  revealed  at  the  last 
time. 


B  blessed  ex- 
tal  by  Christ 
m  in  judging 
ven  itself  and 
angels  there; 
e  Jehovah  to 
d  glory  which 

le  place  where 
3  exhibit  their 
the  redeemed 
Is  are  is  heU. 
God  in  Christ 
ng  union  with 
^n,  being  thus 
carry  us  up  to 
nd  present  us 
time  introduce 
I  eye  hath  not 
L  into  the  heart 
r  all  those  who 
power  of  God 
laled  at  the  last 


CHAPTER  XXXIV. 

SUMMARY  AND  CONCLUSIONS. 

THE  proposed  exposition  of  the  Presbyterian  Standards 
has  been  completed.  A  closing  chapter  may  be  de- 
voted to  some  remarks  based  upon  this  exposition.  Some 
general  features  of  the  contents  of  the  Standards  as  a  whole 
may  be  signalized  now,  in  i  more  intelligent  way  than  was 
possible  prior  to  the  exposition.  A  very  brief  summary  of 
these  contents  may  be  first  given. 

At  the  outset,  a  chapter  was  devoted  to  a  brief  history  of 
the  creeds  of  the  Christian  church,  and  another  to  the  nature 
and  uses  of  religious  creeds.  Then  the  topics  were  taken  up 
according  to  the  general  order  of  the  Shorter  Catechism,  and 
the  contents  of  the  Larger  Catechism  and  Confession  of 
Faith  were  carefully  woven  into  the  discussion  throughout. 
In  addition,  some  topics  set  forth  in  the  Confession  alone 
were  also  explained,  so  as  to  make  the  exposition  complete. 
Then  the  several  topics  of  Christian  doctrine  were  unfolded 
in  an  orderly  way.  The  doctrine  of  Holy  Scripture  came 
naturally  first,  then  God  and  his  attributes  followed,  together 
with  an  explanation  of  the  Trinity.  The  decrees  and  their 
execution  came  next  in  order,  to  be  followed  by  the  outline 
of  the  covenant  of  works,  and  man's  failure  and  fall  in  that 
covenant  relation,  together  with  an  exposition  of  original  sin. 
Then  the  covenant  of  grace  came  into  view,  and  this  led  to 
an  exposition  of  the  person  and  work  of  the  mediator  of  that 
covenant,  under  the  three  official  relations  of  prophet,  priest, 
and  king,  together  with  an  outline  of  his  humiliation  and  ex- 
altation. This  led  to  the  nature  an^l  free  agency  of  man, 
and  to  the  important  matter  of  eflfeciual  calling,  and  union 
with  Christ.  Then  came  the  benefits  of  Christ  in  justifica- 
tion, adoption,  and  sanctification,  together  with  faith  and 

405 


in 


t    I 


1 

h 

1 

:      :i       .1           i;      , 

^ 

w&i 

i^ 

406 


The  Presbyterian  Standards. 


repentance.  This  was  followed,  very  properly,  by  some  ex- 
planation of  good  works,  perseverance,  and  assurance.  Next 
came  the  law  of  God  and  Christian  liberty,  lo  be  followed  by 
the  communion  of  saints  and  religious  worship.  The  means 
of  grace  was  the  topic  next  explained,  and  this  led  to  an  ex- 
position of  the  ten  commandments,  and  of  the  sacraments  of 
baptism  and  the  Lord's  supper  at  some  length.  After  this  a 
variety  of  topics,  expounded  chiefly  in  the  Larger  Catechism 
and  Confession,  were  explained  in  regard  to  the  church,  her 
censures,  her  synods  and  councils,  and  her  relation  to  the 
state.  The  exposition  concluded  with  some  explanations  of 
death,  the  intermediate  state,  the  resurrection  of  the  dead, 
and  the  final  judgment. 

The  first  general  remark  to  be  made  is  the  obvious  one 
that  the  Standards,  taken  as  a  whole,  are  exceedingly  com- 
prehensive in  their  scope.  They  set  forth  with  great  fulness 
the  teaching  of  the  Scriptures  in  regard  to  the  three  great 
departments  of  the  Christian  religion.  Firsts  A  very  com- 
prehensive statement  of  the  doctrines  of  the  Scriptures  is 
given.  These  relate  to  God  and  his  plan  and  its  execution,  to 
man  and  his  fallen  moral  state,  to  Christ  and  his  redeeming 
work,  and  to  the  results  of  that  work  both  for  this  life  and 
for  that  which  is  to  come.  Secondly,  A  very  complete  and 
detailed  code  of  morals  or  Christian  ethics  is  unfolded.  The 
Scriptures  are  thereby  regarded  not  only  as  a  rule  of  faith, 
setting  forth  the  doctrines  to  be  believed,  but  also  as  a  rule  of 
life,  unfolding  the  principles  or  laws  which  are  to  guide  men 
in  all  they  think  and  say  and  do.  The  summary  of  this 
rule  is  the  ten  commandments,  and  therein  man's  di*cy  to 
God  and  to  his  fellowmen  is  explained  with  much  care,  both 
on  the  positive  and  negative  sides.  And,  Thirdly,  The  gen- 
eral principles  of  the  government,  discipline,  and  worship  of 
the  church  are  exhibited.  This  department  of  religious  truth 
is  not  so  fully  wrought  out  in  the  Standards  as  the  other  two, 
yet  many  important  matters  in  harmony  with  the  Presby- 


Summary  and  Conclusions. 


407 


terian  system  are  propounded  and  enforced.  The  discussion 
of  the  sacraments  is  unusually  complete,  and  is  one  of  the 
great  excellencies  of  the  Standards  in  comparison  with  other 
creeds.  In  this  way  it  appears  that  doctrine,  etl^'  's,  and 
polity  are  all  embraced  in  the  Standards.  Matters  of  faith, 
duty,  and  worship  are  all  explained. 

In  the  second  place,  the  Standards  constitute  a  definite 
creed  with  a  catholic  spirit.  That  there  is  definiteness  about 
the  creed  is  evident  from  the  exposition  made.  Some  have 
found  fault  with  the  clear-cut  form  in  which  the  doctrines 
are  expressed,  and  with  the  minute  way  in  which  the  rules 
for  the  conduct  of  life  are  set  forth.  Some  have  even  been 
displeased  with  the  general  way  in  which  matters  of  polity, 
especially  in  regard  to  the  relations  between  church  and 
state,  are  defined  in  the  Standards.  It  is  freely  admitted 
that  the  doctrines  are  definite,  that  the  ethical  system  is 
strict,  and  that  the  doctrine  of  the  church  is  lofty  and  pure ; 
but  these  features  may  be  justly  claimed  to  be  excellencies 
rather  than  defects,  so  long  as  it  can  be  shown  that  they  are 
founded  on  and  agreeable  to  the  word  of  God,  as  we  believe 
them  to  be. 

Then,  on  the  other  hand,  it  is  equally  evident  that  the 
spirit  of  the  Standards  is  of  the  broadest  and  most  charita- 
ble nature.  They  give  lofty  views  of  God ;  they  present 
honest  descriptions  of  sin ;  they  unfold  a  fuU,  free  gospel ; 
they  outline  a  high  ideal  of  life  and  destiny ;  they  exhibit  a 
very  exalted  conception  of  the  church  of  Christ ;  and  yet  all 
through  there  breathes  the  spirit  of  true  freedom  and  a  large 
liberty.  The  doctrine  of  the  invisible  church,  and  of  the 
oneness  of  all  who  are  members  of  that  phase  of  the  church 
which  is  the  body  of  Christ,  lays  the  basis  for  the  commu- 
nion of  saints,  and  of  the  standing  of  all  these  members  in 
Christ,  no  matter  by  what  name  they  may  be  known.  He 
that  is  true  to  the  spirit  of  the  Standards  may  have  strong 
convictions  in  matters  of  religion,  but  he  can  never  be  a 


j^:'    ■ 


4 


i  i 

i 

1 
1 

i 

ii 

!  i| 

ii! 

'       1   "; 

i           ) 

J 
1 

)           i 

i      1 

1 

1      ; 
1       ; 

1     !; 

i     :! 

_^^^^B 

.11 


408 


The  Presbyterian  Standards. 


bigot,  or  persecute,  for  religion's  sake,  any  true  believer  in 
Christ.  The  doctrine  of  the  sacraments,  especially  of  the 
Lord's  supper,  and  the  conditions  of  its  observance,  exhibits 
the  same  catholicity.  All  who  love  the  Lord  Jesus  Christ, 
and  who  trust  and  obey  him,  are  made  welcome  at  the 
Lord's  table.  He  that  is  true  to  the  teaching  and  spirit  of 
the  Standards  in  this  connection  can  never  be  an  advocate 
of  close  communion,  nor  exhibit  towards  his  brethren  in 
Christ  the  temper  of  the  Pharisee.  Such  is  the  catholic 
spirit  of  the  Standards. 

A  third  general  remark  is  to  the  effect  that  *;he  application 
of  the  contents  of  the  Standards  to  individual,  domestic  and 
national  life  produces  the  highest  and  most  beneficent  re- 
sults. The  individual  man  who  is  consciously  a  freeman  in 
Christ,  and  who  enjoys  the  liberty  wherewith  Christ  makes 
his  people  free,  can  never  be  a  coward  or  a  slave ;  and  he 
whose  life  is  framed  according  to  the  ethical  rules  of  the 
Standards  will  be  found  glorifying  God  in  his  body,  soul  and 
spirit  as  his  reasonable  service. 

In  the  case  of  the  home,  he  that  follows  the  teaching  of 
the  Standards  in  regard  to  the  duties  of  the  domestic  circle, 
whether  it  be  those  of  parents  or  those  of  children,  will  find 
that  the  home  life  is  properly  regulated.  Hence  it  is  that 
wherever  this  teaching  has  prevailed,  and  regulated  domestic 
life,  that  life  is  seen  at  its  very  best.  Nowhere  is  the  home 
so  sacred  and  its  life  so  pure  as  in  those  communities  in 
which  the  doctrines  of  the  Standards  have  been  believed,  and 
their  ethical  teaching  observed  in  the  family  circle.  History 
and  observation  abundantly  confirm  this  position. 

In  regard  to  national  life,  the  same  thing  is  true  on  a 
larger  scale.  The  teaching  of  the  Standards  in  regard  to 
civil  government  balances  in  a  fitting  manner  the  largest  de- 
gree of  individual  liberty,  and  the  necessary  measure  of  con- 
trol requisite  for  free  yet  stable  national  life  and  action. 
The  form  of  church  polity  which  the  Standards  exhibit  has 


Summary  and  Conclusions. 


409 


is  exhibit  has 


the  same  balanced  structure,  so  that  religious  and  national 
life,  each  in  its  own  sphere,  has  the  same  stable  adjustment. 
Those  whose  spirit  is  tempered  by  the  teaching  of  the  Stand- 
ards cannot  long  be  the  subjects  of  oppression,  nor  will 
they,  if  in  the  place  of  authority  and  power,  be  the  instru- 
ments of  tyranny.  History  abundantly  confirms  this  on  both 
sides.  Presbyterians,  as  a  matter  of  fact,  have  always  been 
the  friends  of  freedom  and  the  foes  of  oppression.  Again 
and  again  they  have  fought  the  world's  battle  for  religious 
freedom  and  civil  liberty.  This  is  the  result  not  merely  of 
the  doctrines  and  ethics  of  the  system  which  the  Standards 
unfold,  but  also  of  the  clear  manner  in  which  the  provinces 
of  church  and  state  are  marked  out.  The  sphere  of  each  is 
plainly  prescribed,  and  the  true  basis  of  the  nature  and  ends 
of  civil  government  is  laid  down,  so  that  neither  is  allowed 
to  usurp  the  functions  or  invade  the  sphere  of  the  other. 
Hence  it  is  that  those  branches  of  the  church  which  have 
been  moulded  by  the  true  reformed  doctrine  contained  in  the 
Standards,  and  which  have  been  permeated  with  its  spirit, 
have  led  the  van  in  the  world's  onward  progress  in  intelli- 
gence, morality  and  self-government.  They  have  been  the 
pioneers  in  all  that  goes  to  lift  up  mankind  to  its  divine 
ideal,  and  to  supply  it  with  a  lofty  motive  io  live  for  the 
glory  of  God  and  the  welfare  of  men  the  world  over. 

In  the  fourth  place,  a  few  things  may  be  properly  said 
now  in  regard  to  the  general  type  of  doctrine  which  the 
Standards  exhibit.  Speaking  generally,  it  may  be  described 
as  typical  Calvinism,  using  the  term  Calvinism  in  its  histori- 
cal rather  than  in  its  personal  sense.  The  type  of  doctrine 
in  the  Standards  is  neither  high  Calvinism  nor  low  Calvinism. 
It  is  generic,  consistent,  well-balanced  Calvinism.  Therein 
there  is  no  special  effort  to  reconcile  seeming  contradictions^ 
which  lie  in  the  nature  of  things,  but  the  utmost  care  is 
taken  to  exhibit  in  proper  proportions  the  complete  teaching 
of  the  Scriptures,  alike  in  regard  to  the  human  and  divine 


410 


The  Presbyterian  Standards. 


factors  which  enter  into  the  system.  This  is  what  is  meant 
by  consistent,  well-balanced  Calvinism. 

In  regard  to  the  doctrine  of  election,  which  is  the  divine 
sovereignty  operative  in  the  sphere  of  man's  redemption,  the 
doctrine  of  the  Standards  is  sublapsarian  rather  than  supra- 
lapsarian.  Men  are  not,  in  the  order  of  thought,  elected  and 
then  created,  but  viewed  as  already  created  and  fallen,  and 
then  elected  or  passed  by.  The  order  of  the  facts  in  the 
Catechisms  entirely  confirms  this  view,  while  the  Confession, 
though  it  states  the  whole  doctrine  of  the  decrees  in  a  single 
chapter  before  it  sets  forth  the  doctrine  of  creation,  is  not 
supralapsarian  in  its  type  of  doctrine.  As  a  creed  statement 
it  simply  states  the  whole  doctrine  of  the  decrees  in  a  single 
chapter,  but  does  not  thereby  intend  to  adopt  the  supra- 
lapsarian order  of  the  various  factors. 

In  reference  to  the  matter  of  our  race  relation  to  Adam 
and  his  sin  and  fall,  the  Standards  are  not  absolutely  com- 
mitted to  any  one  of  several  theories  in  regard  to  the  facts. 
The  fact  that  sin,  guilt,  and  misery  have  come  upon  the  whole 
race  by  reason  of  its  connection  with  our  first  parents  and 
their  apostasy  is  plainly  asserted,  yet  the  Standards  may 
be  harmonized  with  either  of  several  theories  in  regard  to 
the  fact.  While  we  are  clearly  of  the  opinion  that  what  is 
termed  the  immediate  imputation  theory  is  most  consistent 
with  the  contents  of  the  Standards,  and  especially  with  the 
covenant  principle  upon  which  they  are  constructed,  yet  we 
would  be  far  from  maintaining  that  the  theory  of  mediate 
imputation,  of  generic  unity,  or  of  concurrence  is  to  be  re- 
garded as  heresy. 

So,  in  like  manner,  broad  middle  ground  is  taken  in  the 
Standards  in  regard  to  the  atonement.  The  fact  that  the 
suflferings  and  death  of  Christ  are  sacrificial  and  vicarious, 
and  a  satisfaction  to  the  divine  justice,  is  emphasized  in 
various  ways  in  different  parts  of  the  Standards,  but  they  are 
not  absolutely  committed  to  any  single  theory  in  regard  to 


Summary  and  Conclusions. 


411 


hat  is  meant 


that  important  scriptural  fact.  This  being  the  case,  there  is 
some  room  for  diversity  of  opinion  in  regard  to  the  precise 
nature  of  the  atonement,  as  a  sacrifice  for  sin,  and  as  a  pro- 
pitiation to  the  divine  justice  and  an  expiation  for  human 
guilt.  In  regard  to  the  design  or  extent  of  the  atonement, 
the  doctrine  of  the  Standards  is  more  definite.  So  far  as  the 
efficacy  of  the  death  of  Christ  and  the  application  of  its 
benefits  are  concerned,  the  Standards  always  confine  these  to 
the  elect.  For  them  alone  Christ  efficaciously  died  and  made 
full  satisfction.  Still,  even  here,  there  is  nothing  to  hinder 
the  view  that,  in  addition  to  the  sure  benefits  of  salvation 
secured  to  the  elect  by  the  death  of  Christ,  there  are  also 
benefits  of  various  kinds  which  come  even  to  the  non-elect, 
whose  final  condemnation  is,  nevertheless,  grounded  upon 
their  wilful  sin  and  continued  impenitence. 

So,  also,  in  regard  to  the  doctrines  of  grace  in  the  re- 
covery of  the  sinner,  the  Standards  assert  constantly  the 
necessity  and  efficacy  of  sovereign  grace  to  renew  and  recover 
the  sinner.  Yet,  at  the  same  time,  the  mode  in  which  the 
Standards  describe  the  operation  of  that  grace  shows  clearly 
that  it  works  in  no  mere  mechanical  way,  but  in  entire  har- 
mony with  the  mental  and  moral  powers  of  man.  This  grace 
operates  so  as  to  make  men  both  able  and  willing  to  receive 
and  obey  the  gospel.  Here,  too,  the  Standards  take  middle 
ground  between  historically  extreme  opinions.  In  regard  to 
perseverance  and  assurance,  the  same  statement  is  true. 
Careful  middle  ground  is  held  in  all  these  important  matters 
of  doctrine  and  experience. 

In  regard  to  the  much-debated  question  of  the  second 
advent  of  Christ,  while  we  understand  the  Standards  to  teach 
the  postmillennial  view  in  a  general  way,  and  that  the 
framers  of  the  Standards  intended  to  teach  this  view,  still 
we  admit  that,  from  the  way  in  which  the  Standards  state 
their  doctrine,  premillennial  views  may  not  be  condemned  as 
seriously  contra-confessional.     The  debate  concerning  this 


412 


The  Presbyterian  Standards. 


■ 

'^^^■1 
^^■l 

( 

1 

1 

I 

-  -  --- 

ii:! 

t 

topic  was  not  really  broached  in  the  Westminster  Assembly 
in  a  formal  way,  so  that  the  Standards  are  content  to  teach 
in  a  positive  way  the  po'-.tmillennial  view,  and  to  remain 
silent  in  regard  to  the  premillennial  doctrine.  Premillen- 
nialism  is  extra-confessional  rather  than  contra-confessional. 
At  the  same  time,  we  are  constrained  to  add  that  in  our  own 
judgment  the  teaching  of  the  Standards  is  more  in  harmony 
with  the  Scripture  than  premillennialism  is.  Many  good 
men  hold  the  latter  doctrine.  Some  Scriptures  seem  to  teach 
or  favor  it,  but  many  other  Scriptures  teach  the  opposite 
doctrine,  and  we  believe  the  doctrine  of  the  Standards  best 
exhibits  the  teaching  of  the  whole  Scripture  upon  this  point. 

In  regard  to  ethics,  some  may  be  inclined  to  regard  the 
teachings  of  the  Standards  as  Puritan  in  their  nature  and 
requirements.  Yet  it  may  be  successfully  maintained  that 
the  Standards  hold  a  consistent  middle  position  between 
legalism  and  license.  The  experience  of  the  great  ethical 
principles  set  forth  in  the  Standards,  and  the  operations  of 
the  spirit  of  Christian  liberty  which  they  inculcate,  secure 
this  well-balanced  result  in  life.  The  legitimate  scope  of  the 
freedom  of  the  Christian  man,  and  the  clear  statement  of  the 
will  of  Christ  set  forth  in  the  Standards,  together  conduce  to 
this  end.  The  spirit  of  ready  obedience  to  the  will  of  Christ 
as  the  rule  of  life  and  conversation  is  generated,  so  that  a 
free  and  vigorous  Christian  life  and  experience  is  the  result. 

The  polity  of  the  Standards  is  generic  Calvinism,  for  Cal- 
vinism is  a  polity  as  well  as  a  doctrinal  system.  The  polity 
is  broad  and  comprehensive  in  its  nature,  securing  stable 
government,  and  the  liberty  of  the  people  in  their  balanced 
and  harmonious  relations. 

In  the  fifth  place,  it  is  interesting  to  make  inquiry  in  re- 
gard to  the  constructive  principle  of  the  Standards.  In  the 
interests  of  theology  this  is  an  important  inquiry.  The  sub- 
jects treated  of  in  the  Standards  are  not  formaUy  classified 
into  heads  or  divisions.     The  Catechisms  have  an  implicit 


Summary  and  Conclusions. 


413 


classification  of  the  topics  into  two  general  divisions.  The 
one  relates  to  what  man  is  to  believe  concerning  God,  and 
the  other  pertains  to  the  duty  which  God  requires  of  man. 
The  Confession  has  no  formal  classific:ition  at  all,  but  in  its 
statement  goes  on  through  doctrine,  duty,  worship,  and 
polity,  chapter  by  chapter,  without  any  division  of  topics. 

TI  *  quiry  now  raised  may  be  considered  from  a  twofold 
point  of  view :  First,  A  general  view  of  the  principle  upon 
which  the  entire  Standards  are  constructed  may  be  taken. 
Here  what  may  be  termed  the  theocentric  principle  rules. 
Everything  is  from  God,  is  subject  to  God,  and  is  for  the 
glory  of  God.  The  absolute  sovereignty  of  God  in  creation, 
in  providence,  and  in  grace,  is  the  fu  damental  idea  of  the 
Standards.  He  is  sovereign  in  the  sphere  of  natural  or 
physical  government,  and  in  the  realm  of  moral  government, 
as  well  as  in  the  domain  of  his  spiritual  redemptive  govern- 
ment. Thus  the  sovereignty  of  God,  rightly  regarded  and  ap- 
plied, is  the  root  idea  of  the  generic  Calvinism  of  the  Stand- 
ards, and  it  supplies  their  constructive  principle.  The  first 
question  in  the  Catechisms  strikes  the  key-note,  and  the  entire 
contents  of  the  Standards  are  in  harmony  with  this  view. 
God  is  the  ruler  of  nature,  and  he  is  the  Lord  of  the  head, 
the  heart,  the  conscience,  and  the  life  of  all  men.  He  is  also 
King  of  kings  and  Lord  of  lords,  as  well  as  the  king  and 
head  of  his  church.  The  theocentric  principle  is  the  con- 
structive principle  of  the  Standards  as  a  whole,  and  it  gives 
great  majesty  and  remarkable  completeness  to  the  doctrines, 
ethics,  and  polity  which  they  contain. 

Secondly,  A  narrower  or  special  view  of  the  constructive 
principle  of  the  Standards  may  be  taken.  This  raises  the 
question  of  the  central  principle  of  the  redemptive  scheme 
which  they  unfold.  In  general,  this  is  the  Christo  centric 
idea  or  principle.  Redemption  centres  in,  and  flows  from, 
Christ.  The  incarnation  is  in  order  to  redemption,  and 
Christ  is  the  sum  and  substance  of  redemption.     If  the  ques- 


I 


It 


414 


The  Presbyterian  Standards. 


tion  be  further  raised  as  to  what  particular  form  of  the 
Christo  centric  scheme  the  Standards  exhibit,  the  answer  is 
to  the  effect  that  they  set  forth  the  federal  or  covenant  idea, 
in  its  general  broad  outlines.  The  federal  principle  in  its 
general  outline,  rather  than  in  definite  detail,  is  adopted  in 
the  Standards.  Both  the  Adamic  and  the  Christie  relations 
are  construed  in  the  Standards  under  the  federal  principle. 
Adam  was  the  natural  root  and  the  federal  or  representative 
head  of  the  race,  and  his  failure  in  that  covenant  relation 
brought  guilt  and  depravity  upon  the  whole  human  race. 
And  Christ,  the  second  Adam,  is  the  federal  or  representa- 
tive head  of  his  elect  people,  and  by  his  obedience,  death, 
and  intercession  he  obtains  for  them,  and  applies  to  them, 
all  the  redemptive  benefits  which  are  secured  for  his  seed 
by  the  provisions  of  the  covenant  of  grace.  This,  in  general, 
is  the  federal  principle.  It  is  applied  in  the  Standards  alike 
to  the  first  Adam  and  to  Christ,  the  second  Adam.  Both 
hold  covenant  relations,  and  both  represent  and  act  for  others. 
The  first  Adam  acted  for  the  race,  the  second  for  the  cove- 
nant seed.  This  twofold  covenant  idea  is  that  according 
to  which  the  Standards  construct  their  redemptive  scheme. 
It  explains  the  facts  of  sin  in  which  the  race  is  involved 
through  Adam,  and  it  accounts  for  the  facts  of  redemption 
which  come  through  Jesus  Christ,  the  mediator  of  the  cove- 
nant. The  Standards,  therefore,  while  Christo  centric  in  re- 
gard to  their  redemptive  scheme,  at  the  same  time  represent 
what  may  be  termed  the  generic  federal  phase  of  that 
scheme.  Whatever  theologians  come  finally  to  tt.'nk  of  this 
scheme,  one  thing  may  be  safely  said,  and  that  is,  that  there 
has  not  yet  been  presented  any  other  scheme  which  is  more 
entirely  scriptural,  which  is  more  consistent  and  comprehen- 
sive, and  which  more  adequately  accounts  for  all  the  facts  of 
sin  and  redemption,  than  that  type  of  the  federal  theology 
represented  by  the  Standards. 

In  the  sixth  place,  it  is  proper  to  emphasize  the  ethical 


Summary  and  Conclusions. 


415 


form  of  the 
lie  answer  is 
)veTiant  idea, 
nciple  in  its 
a  adopted  in 
stic  relations 
ral  principle. 
Bpresentative 
nant  relation 
human  race, 
r  representa- 
lience,  death, 
)lie8  to  them, 

for  his  seed 
lis,  in  general, 
landards  alike 
A.dam.  Both 
act  for  others. 

for  the  cove- 
[lat  according 
ptive  scheme. 
!e  is  involved 
of  redemption 
>r  of  the  cove- 
•  centric  in  re- 
time represent 
ihase  of    that 
0  tt.'nk  of  this 
t  is,  that  there 
which  is  more 
id  comprehen- 

all  the  facts  of 
deral  theology 

ize  the  ethical 


system  of  the  Standards,  especially  as  it  is  found  in  the 
Catechisms.  In  most  treatises  on  theology  so  much  promi- 
nence is  given  to  doctrine  that  the  ethical  side  of  religion 
is  often  left  in  the  background.  Indeed,  the  whole  de- 
partment of  Christian  ethics  is  often  relegated  to  a  different 
department  altogether,  and  receives  treatment  apaii  from 
theology.  The  Standards  do  not  so  regard  this  topic,  nor 
do  they  so  treat  it,  but  they  deal  with  the  practical  as  well  as 
with  the  doctrinal  side  of  religion.  This  is  a  very  important 
matter,  and  it  deserves  careful  consideration  at  the  hands  of 
those  who  are  drawing  up  treatises  on  theology.  Then,  too, 
it  is  evident  that  no  attempt  to  formulate  a  code  of  Chris- 
tian ethics  apart  from  the  ten  commandments,  especially  as 
interpreted  by  Christ,  can  succeed.  The  Standards  in  this 
connection  deserve  high  commendation.  The  manner  in 
which  the  ten  commands  are  expounded  in  the  Standards 
is  fitted  to  develop  strong  and  sturdy  Christian  character, 
wherein  virtue  and  righteousness  shall  be  the  ruling  princi- 
ples. Moreover,  the  ethical  system  therein  unfolded  fits 
men  to  fulfil  their  duties  in  all  the  relations  of  life  in  the 
very  best  way,  whether  it  be  in  the  home,  in  the  state,  or  in 
the  church.  The  importance  of  teaching  children  these 
things,  and  of  expounding  them  from  the  pulpit,  and  en- 
forcing them  in  sU  legitimate  ways,  is  evident  in  this  connec- 
tion. Even  theological  instruction  given  to  young  ministers 
should  not  overlook  the  importance  of  this  branch  in  its 
teachings. 

In  the  seventh  place,  a  remark  in  regard  to  the  finality  of 
the  Standards  ought  to  be  made  in  this  connection.  Highly 
as  they  are  to  be  admired  and  regarded,  and  valuable  and 
useful  as  they  are  as  a  matter  of  fact,  still  the  position 
should  not  be  dogmatically  taken  that  they  are  a  finality. 
They  contain  the  most  complete  and  scriptural  outline  of 
Christian  doctrine  to  be  found  in  any  of  the  great  creeds ; 
and  we  are  inclined  to  think  that  none  of  our  modern  theo- 


-i  I 


I 


iM 

Ji 

^^ 

m.L'.     ,  ^ 

416 


The  Presbyterian  Standards. 


logians  have  made  any  notable  or  valuable  additions  to  tho 
system  of  the  Standards,  yet  no  one  should  hold  that  they 
are  perfect  in  form  and  contents.  Tt  may  even  be  confessed 
that  the  more  one  studies  the  Standards  the  more  one  will 
admire  their  logical  consistency  and  scriptural  completeness, 
and  the  more  one  will  marvel  at  the  insight  of  the  men  who 
framed  them  into  Holy  Scripture,  and  into  the  philosophical 
soundness  of  the  principles  which  underlie  the  doctrinal  sys- 
tem ;  yet  at  the  same  time  it  may  be  held  that  the  Standards, 
being  the  productions  of  the  hands  of  godly  and  learned 
men,  who  were  illuminated  by  the  Spirit,  though  not 
inspired,  cannot  be  regarded  as  infallible.  They  are  the 
product  of  an  assembly  or  council  of  the  church,  and,  as  the 
Standards  themselves  say,  such  councils  are  liable  to  err; 
so  that  the  Standards,  even  by  their  own  claim,  are  not  to 
be  regarded  as  perfect  or  necessarily  final.  And  while  the 
Holy  Spirit  does  dwell  in  the  church,  and  io  promised  to 
keep  and  lead  it  aright,  yet  this  promise  does  not  mean  that 
the  church  is  inspired.  If  the  church  may  not  claim  inspi- 
ration and  infallibility,  then  the  Standards,  being  the  product 
of  the  church,  cannot  be  infallible. 

The  Standards,  therefore,  are  not  to  be  placed  on  a  par 
with  the  Scriptures,  much  less  are  they  to  be  put  above  the 
inspired  word  of  God.  They  are  not  necessarily  a  finality, 
as  the  word  of  God  is  a  finality.  The  Standards  express  for 
the  time  being  the  general  outline  of  divine  truth,  which  the 
church,  taught  by  the  Holy  Ghost,  finds  in  the  Scriptures. 
The  Spirit  may  lead  into  new  views  of  the  truths  of  God's 
word  and  of  their  relations  and  connections,  and  he  may 
enable  the  church  more  fully  to  understand  the  mind  of  the 
Lord  as  revealed  in  the  Scriptures.  When  this  result  has 
been  clearly  reached,  the  time  may  have  come  for  the  re- 
vision of  the  Standards,  either  by  omission,  addition,  or 
change.  But,  in  the  meantime,  till  that  stage  is  actually 
reached,  the  Standards  constitute  for  the  church  the  definite 


Summary  and  Conclusions. 


417 


itions  to  the 
Id  that  they 
be  confessed 
ore  one  will 
ompleteness, 
the  men  who 
philosophical 
loctrinal  sys- 
le  Standards, 
and  learned 
though    not 
?hey  are  the 
ti,  and,  as  the 
liable  to  err; 
m,  are  not  to 
.nd  while  the 
\  promised  to 
Qot  mean  that 
t  claim  inspi- 
ig  the  product 

iced  on  a  par 
put  above  the 
,rily  a  finality, 
ds  express  for 
ith,  which  the 
he  Scriptures, 
uths  of  God's 
and  he  may 
le  mind  of  the 
his  result  has 
ne  for  the  re- 
addition,  or 
,ge  is  actually 
ch  the  definite 


doctrinal  system  under  which  it  lives  and  does  its  work,  as 
its  interpretation  of  the  teaching  of  Holy  Scripture.  But  this 
does  not  hinder  the  church  from  holding  the  door  open,  or 
at  least  unlocked,  for  new  light  to  shine  in  from  the  lamp  of 
revelation,  and  if  such  light  comes,  the  Standards  may  be 
modified  in  order  more  fully  to  express  the  contents  of 
Scripture.  That  the  time  is  now  at  hand  for  such  a  revision 
or  readjustment  can  scarcely  be  maintained.  But  to  assert 
that  such  a  time  shall  never  come  may  not  be  wise.  What, 
in  our  judgment,  is  much  needed  in  many  quarters  is  a  more 
diligent  study  of  the  contents  of  the  Standards,  and  a  careful 
observation,  in  the  light  of  the  Scripture  proofs,  of  the  scrip- 
tural and  comprehensive  nature  of  the  Catechisms  and  Con- 
fession alik3.  If  such  study  and  observation  be  made,  the 
result  will,  in  all  probability,  be  that  the  supposed  need  for 
revision  will  be  very  much  less  sensibly  felt  than  it  was 
prior  tliereto.  The  simple  point  contended  for  here  is,  that 
all  creeds  and  confessions  are  fallible ;  that  Holy  Scripture 
alone  is  the  supreme  rule  of  faith  and  life;  that  the  Holy 
Spirit  who  first  gave  the  Scriptures  dwells  in  the  church; 
that  the  Spirit  may  lead  the  church  in  the  future,  as  he  has 
in  the  past,  into  new  and  larger  views  of  the  truth  contained 
in  the  Scriptures ;  and  that  these  new  and  larger  views  may, 
if  deemed  necessary,  be  incorporated  by  the  church  in  a 
creed  statement.  The  Scripture,  as  the  supreme  rule,  is 
complete,  infallible,  and  final,  and  can  in  no  way  be  added 
to,  but  the  church  may,  in  coming  ages,  be  led  into  a  fuller 
knowledge  of  the  will  of  God  and  the  mind  of  the  Spirit 
therein  contained.  This  is  virtually  the  view  the  Standards 
themselves  take,  when  they  confess  that  synods  and  councils 
of  the  church  may  err,  and  have  erred. 

In  the  last  place,  the  expression  of  an  opinion  may  be 

ventured  in  regard  to  the  bearing  of  the  Standards  upon  the 

question  of  a  closer  union  among  the  various  branches  of  the 

church  of  Christ.     The  opinion  ventured  is  to  the  effect  that 

27 


i 


I 


1 

i 

il 

m 

: 

418 


The  Presbytf 'IAN  Standards. 


if  the  various  branches  of  Protestantism  are  ever  to  be 
brought  together,  it  must  be  on  the  broad  middle  ground 
represented  by  the  general  teaching  which  the  Standards 
exhibit  in  regard  to  doctrine,  worship,  ethics  and  polity. 
This  may  seem  a  bold  and  foolhardy  assertion  of  an  ill- 
grounded  opinion,  but  we  are  inclined  to  think  that  a  good 
case  can  be  made  out  for  it.  A  few  hints  may  suggest  the 
line  of  reasoning  in  its  support. 

In  the  matter  of  doctrine,  history  shows  that  the  choice 
has  always  been  between  extremes,  the  one  honoring  God, 
and  the  other  exalting  man.  As  to  the  Trinity,  it  has  been 
between  definite  Trinitarianism  and  Socinianism.  As  to 
Christ's  person  and  work,  it  has  been  between  Calvinism  and 
Arminianism.  As  to  man,  it  has  been  between  Augustin- 
ianism  and  Pelagianism.  And  so  with  all  the  doctrines  of 
grace,  the  choice  lies  between  a  purely  natural  theory  and  a 
supernatural  one.  Now,  consistent  generic  Calvinism  has 
always  honored  God,  and  held  fast  by  a  true  scriptural  super- 
naturalism,  and  if  ever  the  churches  are  to  come  together 
without  loss  of  scriptural  doctrine  and  spiritual  force,  they 
must  take  their  stand  on  this  doctrinal  basis.  In  our  judg- 
ment this  ground  cannot  be  deserted,  even  if  the  price  should 
be  a  divided  Protestantism.  In  such  a  case  union  might  be 
weakness,  and  not  strength.  Doctrinal  union  on  the  basis  of 
generic  Calvinism  would  be  immense  gain  of  strength. 

In  regard  to  polity,  perhaps  a  still  better  case  can  be  made 
out  for  the  essential  principles  of  the  Presbyterian  system  as 
the  common  meeting-place  for  all  branches  of  Protestantism. 
The  Standards  clearly  hold  a  middle  position  in  this  sphere, 
between  Episcopacy,  with  its  orders  in  the  ministry,  and  In- 
dependency, with  its  denial  of  the  corporate  idea  of  the  visi- 
ble church.  The  Standards  undoubtedly  hold  the  middle 
ground  here ;  and,  so  far  as  the  unification  of  Protestantism 
is  concerned  on  the  side  of  polity,  the  principles  of  the  Stand- 
ards, call  them  Presbyterian,  or  by  any  other  name,  supply 


Summary  and  Conclusion. 


419 


ever  to  be 
ddle  ground 
e  Standards 

and  polity, 
in  oi  an  ill- 

that  a  good 
r  suggest  the 

it  the  choice 
Dnoring  God, 
jr,  it  has  been 
ism.      As  to 
Calvinism  and 
len  Augustin- 
3  doctrines  of 
I  theory  and  a 
Calvinism  has 
:iptural  super- 
come  together 
lal  force,  they 
In  our  judg- 
le  price  should 
.nion  might  be 
Dn  the  basis  of 
trength. 
\Q  can  be  made 
irian  system  as 
Protestantism, 
iu  this  sphere, 
nistry,  and  In- 
iea  of  the  visi- 
»ld  the  middle 
Protestantism 
s  of  the  Stand- 
name,  supply 


I 


I 

i 


the  middle  meeting-place.  Presbyterianism,  as  a  spiritual 
republic,  avoids  the  dangers  of  hierarchical  pretension  which 
arise  from  the  prelatic  system,  and  it  avoids  the  dangers  of 
separatism  and  isolation  which  are  sure  to  flow  from  Inde- 
pendency. Other  features  in  Presbyterian  polity  iieed  not 
be  dwelt  on  at  length. 

In  the  sphere  of  ethics,  too,  the  same  claim  can  bo  made 
good,  that  the  position  of  the  Standards  in  regard  to  life  and 
conduct  is  a  safe  middle  one.  They  hold  the  balance  be- 
tween asceticism  and  epicureanism,  between  legalism  and 
license.  They  set  forth  principles  of  action  rather  than 
minute  prohibitions  for  the  direction  of  the  conduct  of  the 
Christian  man,  and  yet  the  statement  of  these  principles  is 
such  as  to  render  loose  living  impossible.  The  men  who 
have  made  a  mark  upon  their  age  for  moral  good  have 
nearly  always  been  men  whose  lives  were  under  the  do- 
minion of  the  redemptive  and  ethical  system  contained  in  the 
generic  Calvinism  of  the  Standards.  This  is  another  valid 
plea  for  unity  among  Protestants  on  the  ethical  basis  of  the 
Westminster  Standards. 

And,  finally,  in  regard  to  worship  and  discipline,  a  good 
case  may  also  be  made  out  for  union  upon  the  basis  of 
the  Standards.  Simplicity  and  spirituality  of  worship  are 
emphasized  in  the  Standards,  and  they  present  a  scheme  of 
discipline  in  outline  which  secures  the  purity  of  the  church 
wherever  it  is  administered.  The  evils  of  ritualism  are 
avoided  on  the  one  hand,  and  everything  is  done  decently 
and  in  order  on  the  other.  Spirituality  of  worship  and  the 
preaching  of  pure  scriptural  doctrine  in  all  its  fulness  is  what 
men  need,  both  for  this  life  and  for  that  which  is  to  come. 
This  position  the  Standards  hold,  and  so  supply  another  plea 
for  the  unity  of  Protestantism  on  the  basis  they  provide. 
Thus  outlined,  this  plea  is  left  to  speak  further  for  itself. 

The  exposition  of  the  Standards  is  now  complete,  together 
with  the  inferences  made  in  this  concluding  chapter.     It  is 


420 


The  Pbesbyteria^  Standards. 


ill 


11 


hoped  that  in  no  respect  has  injustice  been  done  to  their 
contents,  and  that  the  word  and  Spirit  of  God  have  not  been 
dishonored.  If  an  increased  interest  in,  knowledge  of,  and 
devotion  to,  the  system  of  divine  and  saving  truth  exhibited 
in  the  Standards  is  produced  by  these  pages  of  simple  ex- 
position, their  aim  will  have  been  attained. 

Two  hundred  and  fifty  years  have  passed  away  since  the 
"Westminster  Assembly  met  and  did  its  noble  work.  During 
these  years  the  world  has  seen  wonderful  changes,  and  the 
human  race  has,  in  various  ways,  made  remarkable  progress. 
Civil  liberty  has  in  many  lands  been  planted  on  a  sure  foun- 
dation, intellectual  activity  has  gained  much  splendid  renown, 
commercial  energy  has  conquered  many  an  unexplored  re- 
gion, and  missionary  zeal  has  reached  out  to  the  ends  of  the 
earth.  How  much  of  all  this  is  due  to  the  silent  and  salu- 
tary operation  of  the  Reformed  doctrine,  polity  and  ethics 
can  scarcely  be  estimated.  The  verdict  of  history  tells  the 
splendid  story.  And  to-day,  the  world  over,  there  are  many 
millions  of  people  who  accept  the  system  of  Reformed  doc- 
trine and  Presbyterian  polity  of  which  the  Standards  are 
such  a  complete  exposition.  Generic  Calvinism  is  not  dying 
out,  nor  shall  it  be  allowed  to  die.  Its  noble  history,  often 
bathed  in  tears  and  baptized  with  blood ;  its  deep  philosophy 
of  the  facts  of  nature,  of  providence,  and  of  grace ;  and  its 
absolute  submission  to  the  will  of  God  as  made  known  in  the 
Scriptures,  guarantee  its  vitality  and  efficiency  till  time  shall 
be  no  more,  and  grace  be  fully  crowned  in  glory. 


one  to  their 
ave  not  been 
edge  of,  and 
th  exhibited 
if  simple  ex- 


INDEX. 


vray  since  the 
Drk.     During 
iges,  and  the 
ible  progress, 
L  a  sure  foun- 
mdid  renown, 
nexplored  re- 
le  ends  of  the 
ent  and  salu- 
ty  and  ethics 
3tory  tells  the 
aere  are  many 
Reformed  doc- 
Standards  are 
n  is  not  dying 
history,  often 
ep  philosophy 
grace;  and  its 
)  known  in  the 
till  time  shall 
ry. 


3 

■1 


Ability— Ability  and  freewill,  170; 
ability  and  liberty,  174;  natara,' 
and  moral  ability,  175;  ability  in 
Innocence,  182;  in  fallen  state, 
182;  under  grace,  183;  in  glory, 
183;  to  do  good  works,  236. 

Adam,  natural  root  and  federal  head 
of  the  race,  95 ;  proof  of  his  head- 
ship, 95;  his  covenant  relation, 
102. 

Acceptance,  perfect  obedience  ne- 
cessary to,  96;  justification  secures 
it,  204;  good  works  have  accept- 
ance as  fruits  of  faith,  238. 

Administration,  of  the  covenant  of 
grace,  121,  122;  men  truly  saved 
under  both  dispensations  of  its, 
123;  in  various  dispensations,  120; 
one  in  all  dispensations,  120. 

Admonition,  a  form  of  censure,  354. 

Adopting  Act,  note  on,  358. 

Adoption,  the  Standards  give  a  sep- 
arate place  to  it,  212;  reasons  for 
this,  213;  God's  gracious  act,  214; 
makes  believers  God's  children, 
214 ;  gives  the  rights  and  privileges 
of  such  children,  315. 

Adoration,  a  part  of  prayer,  340. 

Adultery,  condemned,  293,  382. 

Advent,  time  of  Christ's  second, 
166;  not  premillennial,  398. 

Advice,  in  cases  of  conscience,  363. 

Andrea,  reference  to,  20. 

Angels,  related  to  the  purpose  of 
God,  71 ;  created  by  him,  79 ;  not 
a  race,  79. 

Anointed.  Christ  as  Saviour,  134; 
by  the  Holy  Ghost,  135. 

Appeal,  power  of,  354. 

Application,  of  the  benefits  of  the 
work  of  Christ,  189,  seq. 

Ahminian,  view  of  man's  freedom, 
180 ;  error  In  regard  to  good  works, 
237 ;  heresy  rejected,  256. 

Abminiub,  reference  to,  22. 


Articles,  of  Smalcald,  20;  the  sixty- 
seven,  21;  of  the  Church  of  Eng- 
land or  Anglican,  23;  the  thirty- 
nine,  23;  of  Edward,  23;  of  Eliza- 
beth, 24 ;  Irish,  24 ;  of  Reformed 
Episcopal  Church,  24;  of  religion 
of  the  Methodist  Church,  24. 

Assembly,  General,  a  court  of  the 
church,  367. 

Assurance,  of  God's  love,  222;  of 
grace  and  salvation,  241 ;  grounds 
of  it,  242;  not  of  the  essence  of 
faith,  243;  may  be  shaken,  243. 

Atonement,  term  not  used  in  the 
Standards,  148;  Christ's  work  of, 
149,  seq.;  basis  of  intercession,  153; 
doctrine  In  the  Standards,  410. 

Attributes,  of  God,  explained,  56, 
57. 

Authority,  of  Holy  Scripture,  47; 
rests  not  In  church,  as  Rome  says, 
47 ;  on  God  alone,  47 ;  of  God  and 
Christian  liberty,  256;  of  church 
courts,  360. 

Backsliding,  believer  may  for  a  sea- 
son, 241. 

Baptism,  explained,  309,  seq.;  it  mode 
and  subjects,  309;  of  the  Spirit 
and  with  water,  310;  its  nature 
and  design,  310,  311 ;  a  sacrament, 
311 ;  admits  to  visible  church,  311 ; 
sign  and  seal  of  the  covenant  of 
grace,  312;  a  pledge  to  be  the 
Lord's,  313;  its  mode,  314;  its 
formula,  314;  immersion  not  ne- 
cessary for  it,  315 ;  arguments  for 
this  view,  316;  the  subjects  of, 
317,  318;  by  the  Spirit,  neces- 
sary to  salvation,  318;  grace  not 
tied  to  t  ho  time  of,  319 ;  reasons 
for  Infant,  319,  320;  improvement 
of,  321 ;  impoi-tance  of  infant  bap- 
tism, 322. 

Baptists,  and  the  Standards,  27. 


421 


fW 


Wm  ! 


422 


Index. 


w 


Benefits,  of  Christ's  work,  140;  ap- 
plied to  believers,  154:  justiflca- 
tion  a,  199;  adoption  a,  212 ;  sanc- 
tification  a,  216;  additional,  221 ; 
at  death  and  the  resurrection,  222. 

Body,  separated  from  the  soul  at 
death,  885;  of  believers  in  vmion 
with  Christ,  389. 

BuoEK,  reference  to,  21,  22. 

BuLLiNGEK,  reference  to,  23. 

Calling,  effectual,  187;  its  nature, 
189  ;  outward  and  inward,  190;  its 
agent,  190;  its  subjects,  190;  is 
gracious,  190;  factors  in  it,  192; 
effectual  in  thie  case  of  the  elect, 
193 ;  others  may  be  outwardly 
called,  193. 

Calvin,  reference  to,  21. 

Calvinism,  its  view  of  the  freedom 
of  man,  180,  181 ;  of  Standards  is 
sublapsarian,  410 ;  not  dying  out, 
420. 

Canons,  of  Trent,  18. 

Capital,  punishment,  292;  and 
labor,  294. 

Capito,  reference  to,  22. 

Catkohisms,  Russian,  17 ;  of  Platon 
and  Philaret,  18;  Roman,  18;  of 
Canisius  and  Belarmine,  18 ;  Luth- 
eran, 19;  Heidelberg,  22;  Wal- 
densian,23;  Bohemian,  23;  Church 
of  England,  23;  Wesley's,  24; 
Early  Scottish,  25;  Shorter,  the 
basis  of  this  discussion,  40 ;  Larger 
(and  Confession)  woven  In,  40. 

Censures,  of  the  church,  345,  352. 

Cekemonial,  laws  of  Moses  de- 
scribed, 250. 

Certainty,  theory  of  moral,  177. 

Chemnitz,  reference  to,  20. 

Children,  believers  are  God's,  by 
adoption,  214. 

Christ,  the  Mediator  of  the  cove- 
nant of  grace,  115 ;  represents  his 
people,  115;  obedience  of,  the 
condition  of  the  covenant  of  grace, 
117;  brings  deliverance  from  sin 
and  misery,  118;  procures  the 
Holy  Spirit,  119 ;  person  of,  124 ; 
fulfilled  all  law,  137 ;  qualified  for 
his  worlc,  137;  obeyed  the  pre- 
cept, and  suffered  the  penalty  of 
the  law,  138;  his  work  valid  be- 
fore as  well  as  after  the  inearna- 
'tion,  139;    Mediator  in  both  na- 


Chrlst — 
tures,  140;  made  an  offering  for 
sin,  149;  renders  full  obedience, 
150;  his  intercession,  152:  sub- 
dues and  rules  his  people,  156; 
defends  them,  restrains  their  ene- 
mies, and  orders  all  things  for 
their  good,  157;  takes  vengeance 
on  their  enemies,  158:  humilia- 
tion and  exaltation,  159,  168 ;  his 
cross  in  relation  to  Christian 
ethics,  211 ;  the  medium  in  prayer, 
337  ;  and  civil  government,  877. 

Christian  Libep.ty,  and  the  law  of 
God,  245;  and  liberty  of  con- 
science, 253 ;  explained,  253 ;  pur- 
chased by  Christ,  253 ;  its  nature, 
253,  254;  limitations  of  it.  256. 

Christooentrio,  the  redemption  of 
the  Standards  is,  413. 

Churoh,  may  revise  her  creed,  33; 
revelation  made  to  the,  141 ;  is  to 
hold  forth  the  light  of  revelation, 
142 ;  and  her  censures.  345 ;  form 
of  government  of,  340 ;  the  invisi- 
ble, 347 ;  the  visible,  348 ;  condi- 
tions of  membership  in,  348 ;  its 
purpose  in  the  world,  349 ;  Christ's 
gifts  to  the,  349;  mixed  with 
error,  350;  the  head  of  it,  350; 
officers  in  it,  351 ;  censures,  352 ; 
its  government  and  discitli"  e, 
352;  government  different  from 
civil,  352;  power  of  the  keys  in, 
353;  courtsof  the,  355-357;  Pres- 
byterian form  of,  355-364;  Synods 
and  councils  of,  356 ;  and  state,  363. 

Civilization,  its  influence  on  Sab- 
bath observance,  266. 

Commandments,  a  summary  of  the 
moral  law,  253;  of  men,  255  ;  pre- 
face to  the  ton,  278;  the  first,  279, 
280;  the  second,  281-283;  the 
third,  283,  284;  the  fourth,  285- 
287;  the  fifth,  288-290;  the  sixth, 
291,  292;  the  seventh,  392,  293; 
the  eighth,  293,  394;  the  ninth, 
295 ;  the  tenth,  296,  297. 

Commonwealth,  its  relation  to  the 
church,  861,  362;  may  confer  with 
the  church  in  two  ways,  363. 

Communion,  of  saints  and  religious 
worship,  257;  its  basis,  257;  be- 
lievers are  in,  258;  leads  to  help- 
fulness, 258 ;  of  grace  and  glory, 
259 ;  not  communism^  259. 


Index. 


423 


an  offering  for 
full  obedience, 
Ion,  152:  sub- 
8  people,  156; 
-ains  their  ene- 
all  things  for 
ftkes  vengeance 

158:    humilia- 
a,  159,  168 ;  hia 

to     Christian 
tidium  in  prayer, 
ernment,  377. 
and  the  law  of 
liberty    of    con- 
ftined,  253;  pur- 
253 ;  its  nature, 
ms  of  it.  256. 
3  redemption  of 
113. 

i  her  creed,  33; 
0  the,  141 ;  is  to 
;ht  of  revelation, 
lures.  345;  form 
,  346;  the  invisi- 
Ible,  348;  condi- 
ship  in,  348;  its 
rid,  349;  Christ's 
9;  mixed  with 
head  of  it,  350; 
censures,  352; 

and    discivii'  e. 
different    from 

of  the  keys  in, 
8,355-357;  Pres- 
355-364:  Synods 
i6;  and  state,  363. 
ofluence  on  Sab- 
266. 

summary  of  the 
of  men,  255 ;  pre- 
78;  the  first,  279, 
d,    281-283;     the 

the  fourth,  285- 
18-290 ;  the  sixth, 
sventh,  292,   293; 

294;    the   ninth, 
596,  297. 
ts  relation  to  the 

may  confer  with 
o  ways,  363. 
ints  and  religious 
ts  basis,  257:  be- 
58;  leads  to  help- 
grace  and  glory, 

uism,  259. 


Compact,  In  connection  with  the 
covenant  of  works.  94. 

CoMi'LKTKNKsti,  of  Scripture,  49. 

CoNDEMNATio::,  every  sin  brings  into, 
184. 

Condescension,  of  God  in  covenant 
of  works,  89-93. 

CoNDiTioNb,  of  escape  from  the  wrath 
of  God,  269 ;  of  Justification,  205, 
206. 

Confession,  of  sin  implied  in  repent- 
ance, 230;  to  be  made  to  God  only, 
233;  iu  relation  to  our  fellowmen, 
233 ;  part  of  prayer,  340. 

Confessions,  the  Oxlhodox,  17; 
Augsberg,  19 ;  of  Basle,  21 ;  First 
Helvetic,  21;  Second  Helvetic,  22; 
the  Westminster,  24;  Westminster 
changed  by  Presbyterian  churches 
in  America,  27. 

Conflict,  results  from  the  experi- 
ence of  sanctlfloation,  221. 

Conscience,  believers  have  peace  of, 
154,  222 ;  God  alone  is  Lord  of  the, 
255;  cases  of,  358,  365. 

Contingent,  theory  of  liberty,  176. 

Conviction,  of  sin  an  element  In  re- 
pontance,  230. 

Corruption,  of  the  whole  nature  of 
man,  105. 

Councils,  Chalcedon,  15 :  Toledo,  16 ; 
Ephesus,  17;  Vatican,  19. 

Courts,  jurisdiction  of  the  church, 
367. 

Covenant,  the  national,  24;  solemn 
league  and,  24;  of  works  or  life, 
89-93 ;  gracious,  89-95 ;  man's  origi- 
nal state  prior  to  the  covenant  of 
works,  89;  implies  promises  upon 
certain  conditions,  93;  gave  man 
an  opportunity  to  secure  his  stand- 
ing before  God,  93;  God's  conde- 
scension In  the,  94 ;  the  nature  of 
that  of  works,  94;  Its  condition, 
95 ;  Its  sanctions,  96 ;  Its  result  had 
It  been  kept,  97;  Its  failure,  97; 
that  of  grace  explained,  113;  its 
two  phases  of  redemption  and  of 
grace,  113;  also  gracious,  114;  Its 
benefits,  debt  to  Christ,  grace  to 
believer,  118;  substance  the  same 
in  all  dispensations,  121 ;  two  great 
dispensations,  122 ;  a  ground  of  as- 
surance, 240. 

Creation,  described,  76;  primary 
and  secondary,  76;  the  things  cre- 


Creation — 
ated.  77;  of  man  distinct  from  that 
of  brute,  78;  nature  of  the  activity 
in.  80;  creature  ex  nihilo,  80;  of 
world  in  six  days,  80;  coniiectiHl 
with  agency  of  the  Father,  the  Son, 
and  the  Holy  Ghost,  81 ;  reHults 
of,  all  good,  81 ;  evil  not  in  it  at 
first,  81. 

Creeds,  the  formation  of,  13;  An- 
cient, 14;  Apostles,  15;  Nlcene, 
15:  Athanasian,  16;  Greek,  17; 
Roman,  18;  Reformation.  19;  Cal- 
vinistlc,  21;  Swiss,  21;  nature  of, 
28;  relation  to  the  Scriptures,  30; 
written  and  unwritten,  31 ;  perma- 
nency of,  32 ;  revision  of,  32 ;  uses 
of,  34;  subscription  to,  35;  heresy 
and,  36;  secure  unity,  37;  for  In- 
struction, 38 ;  Presbyterian,  definite 
with  a  catholic  spirit,  407. 

Critics,  textual,  32;  higher,  32. 

Cumberland  Presbyterian  Church, 
reference  to,  27. 

Days,  of  creation,  80. 

Deacons,  oflBlcers  In  the  church,  365. 

Death,  the  penal  result  of  sin,  109; 
is  separation,  109;  sanctiflcation 
complete  at,  220 ;  and  middle  state, 
384;  explained,  385. 

Decalogue,  the  inner  spirit  of  the, 
296;  an  estimate  of  its  ethical 
system,  297. 

Decrees,  are  God's  eternal  purpose 
or  plan,  64;  term  explained,  65; 
foreknowledge,  foreordination,  pre- 
destine lion,  election  and  prtitorl- 
tlon,  06,  67;  the  nature  of  the,  68, 
69;  do  not  destroy  the  freedom 
and  responsibility  of  man,  70;  es- 
tablish second  causes,  70;  their 
chief  end  is  the  glory  of  God,  70; 
their  bearing  on  men  and  ang<'l8, 71. 

Degrees,  of  guilt,  170,  184;  of  rela- 
tionship for  marriage,  381. 

Depravity,  connected  with  sin,  103; 
inherited,  103. 

Development,  as  natural  not  enough 
to  explain  the  facts  of  creation,  81. 

Diet,  of  Augsberg,  21. 

Directory,  for  worship,  25. 

Discipline,  Methodist  book  of,  24. 

Dispensations,  of  the  covenant  of 
grace,  120-122;  men  truly  saved 
under  both,  123. 


424 


Index. 


¥MM 


DivouoE,   quostion    disoussed,   298; 

jjrounds  of,  882;  warning  in  regard 

to,  888. 
Dominion,  by  man  over  the  (creatures, 

90. 
Dust,  man's  body  from  It,  78. 

EooLAMPADius,  reference  to,  21. 

Effkuoy,  of  the  sacraments,  304- 
807;  of  baptism,  312;  of  the  Lord's 
supper,  821). 

Elders,  are  officers  in  the  church, 
865. 

Election,  explained,  66,  71-75. 

Elector  of  Saxony,  reference  to,  20. 

Elizabeth,  queen,  reference  to,  28. 

Enlightenment,  an  element  in  ef- 
fectual calling,  191. 

Episoopios,  reference  to,  22. 

Erastians,  reference  to,  26. 

Estate,  man's  original,  89. 

Ethics,  Christian,  and  the  cross  of 
Christ.  212;  of  the  Stjindards,  418. 

Eucharist,  a  name  for  the  Lord's 
supper,  323. 

Evidences,  their  place,  47;  the  his- 
torical, 48;  the  internal,  in  the 
Scriptures,  48;  the  spiritual  evi- 
dence in  religious  experience,  48. 

Evil,  tree  of  the  knowledge  of  good 
and,  90;  the  social  evil,  298. 

Exaltation,  of  Christ,  164-168. 

Excommunication,  a  form  of  church 
censure,  854. 

Expiation.  Christ's  work  makes,  152. 

Extent,  of  the  atonement,  150. 

Faith,  the  human  condition  of  justi- 
fication, 207;  its  relation  to  re- 
pentance, 223;  is  one  of  the  condi- 
tions of  escape  from  wrath,  224; 
saving  explained,  224;  Catechism 
answer,  225 ;  further  description  of 
it,  226,  227;  the  condition  of  sal- 
vation on  man's  part,  228 ;  Implies 
effectual  calling  and  regeneration, 
225;  has  degrees,  228;  necessary 
to  the  value  of  the  Lord's  supper, 
330. 

Fall,  its  possibility,  98;  its  source, 
99 :  permitted  by  God,  99 ;  implies 
temptation  of  Satan,  99;  process 
of  the,  99;  result  of  the,  99,  100; 
Bin  came  in  by  it,  100;   guilt  in- 

•  cxirred  thereby,  100;  the  covenant 
of  works  failed  through  the,  100. 


Falling  away,  believers  shall  not 
tlnally  fall  away,  209,  389. 

Fasts,  are  an  element  in  worship,  265. 

Federal,  Adam  the  head  of  the  races 
95,  102;  Christ  the  head  of  his 
people,  115,  116;  principle  is  that 
of  the  Standards,  116;  type  of 
theology  in  the  Standards,  414. 

Finality,  the  Standards  not  neces- 
Barily  a,  415. 

Foreknowledge,  of  God,  66. 

Fokeordination,  term  explained, 
66;  applied  to  the  case  of  the 
finally  lost,  71. 

Forgiveness,  an  element  in  justifica- 
tion, 204. 

Form  of  Concord,  reference  to,  20. 

Form  of  Government,  in  the  church, 
846,  852,  364. 

Frederick  IL,  reference  to,  23. 

Freedom,  man's  moral,  169;  state- 
ment of,  170;  explanation  of,  171 ; 
of  the  will  or  of  the  man,  178-175; 
a  question  of  philosophy  and  of 
theology,  176;  philosophical  theo- 
ries of,  176;  theological  theories 
of,  179;  Pelagian  view  of,  179; 
Arminian  idea  of,  180;  the  Cal- 
vinist  doctrine,  180;  of  access  to 
God,  254;  believers  have,  255; 
Presbyterianisra  is  the  friend  of» 
409. 

Gifts,  of  Christ  to  the  church,  349. 

Glory  of  God,  the  end  of  creation, 
74 ;  the  end  of  redemption,  400. 

God,  his  being  and  attributes,  52; 
his  existence  assumed,  not  proved, 
52;  his  nature  described,  52;  his 
essence  mysterious,  53 ;  one  living 
and  true,  53 ;  his  spirituality,  54 ; 
his  personality,  54;  his  self -exis- 
tence, 55 ;  as  absolute,  55 ;  as  infi- 
nite, 55;  his  dominion  over  the 
creatures,  55;  his  attributes  ex- 
plained, 56-58;  subsists  in  three 
persons,  59 ;  not  the  author  of  sin, 
70 ;  permits  and  controls  sin,  70. 

Good  Works,  what  they  are,  234; 
their  relation  to  sanetiflcation,  234 ; 
their  rule  is  God'e  word,  234 ;  the 
fruits  of  faith,  335 ;  ability  to  do 
them  of  the  Holy  Spirit,  236 ;  be- 
lievers to  be  diligent  in,  236;  do 
not  merit  pardon,  237;  accepted 
only  through  Christ,  238. 


Index. 


426 


int  in  justiflca- 


GosPKL,  tho  sinner  has  to  do  with  its 
offer  only,  75  ;  and  the  law  in  har- 
mony, 302. 

Government,  a  branch  of  God's 
providence,  88;  its  nature,  83; 
restet  on  God's  foreknowledge  and 
•will,  84;  its  end  is  the  gloiy  of 
God,  84;  God  uses  means  in  it, 
but  is  not  bound  thereby,  85 ;  reve- 
lation, tho  miracle,  and  prayer,  all 
have  a  place  in  it,  85;  has  relation 
to  sin,  8(1;  has  relation  to  his 
church  and  people,  86;  paternal 
discipline  under  it,  86 ;  has  relation 
to  sinful  men,  87;  hardening  un- 
der it,  87 ;  has  relation  to  the  an- 
gels, 81 ;  in  the  church,  352,  858. 

Grace,  covenant  of,  118;  in  fore- 
ground of  the  covenant,  122;  in 
effectual  calling,  190;  in  justifica- 
tion, 203;  in  adoption,  214;  in 
sanctiflcation,  217 ;  faith  a  saving, 
225;  is  emphasized  in  the  Stand- 
ards, 411. 

Graces,  their  sure  production  under 
the  experience  of  the  gospel,  209. 

Gracious,  the  covenant  of  works  is, 
89,  94 ;  the  application  of  the  bene- 
fits of  Christ's  redemption  are, 
199,  212,  216. 

Gradation,  of  church  courts,  855. 

Guilt,  man,  as  sinful,  is  In  a  condi- 
tion of,  108;  degrees  of,  170,  184; 
defined,  184. 

Hardening,  under  the  providence  of 
God  may  take  place,  87. 

Heathen,  salvation  of  the,  196-198 ; 
light  of  nature  not  enough  to  save 
the,  197;  natural  religiou  inade- 
quate, 198. 

Heaven,  the  abode  of  the  saved, 
388,  390,  403. 

Heirs,  believers,  as  sons  of  God,  are, 
213. 

Hell,  place  where  the  wicked  are  to 
abide,  389,  390,  403. 

Henry  VIII. ,  reference  to,  23. 

Hfpesy,  in  connection  with  creeds, 
'6;  trial  for,  and  revision  of  the 
creed,  _86. 

Holiness,  the  inward  result  of  sanc- 
tiflcation, 216,  219. 

Holy  Scripture,  confession  and 
texts  of,  26 ;  and  religious  creeds, 
80;  the  doctrine  of,  40-  the  rule  to 


Holy  SonirTTTRR— 
guide  man  in  attaining  the  end  of 
his  being,  43;  tho  nature  of,  43; 
kept  pure  and  authenti(!  in  all  ages 
by  God's  providence,  47 ;  authority 
of,  47;  Komish  doctrine  of,  47; 
(!omplet<3  as  the  rule  of  faith  aiul 
life,  49 ;  nothing  to  bo  added  to  or 
takiMi  from,  49 ;  Holy  Spirit  needed 
to  Interpret,  49;  settles  all  contro- 
vereios  In  religion,  50;  to  be  pub- 
licly read  and  proachod,  262,  273 : 
a  means  of  grace,  268,  269 ;  rules 
for  interpreting,  276,  277. 

lltMiLiATioN,  of  Christ,  159,  103. 

Idiots,  salvation  of,  195. 

Idolatry,  rejected  by  Standards,  280. 

Image,  man  made  in  God's,  78;  God's, 
explained,  78;  and  likeness,  78; 
lost  by  the  fall,  105;  sanctiflca- 
tion restores,  219;  God  not  to  be 
worshipped  by  an,  282. 

Imputation,  of  the  guilt  of  the  sin  of 
Adam,  111;  immediate  or  medi- 
ate, 111 ;  of  the  righteousness,  207. 

Inability,  man's  moral,  181. 

Incarnation,  of  Christ,  128. 

Independent,  reference  to,  26. 

Infallibility,  the  pope  has  not, 
351 ;  the  church  has  not,  360. 

Infants,  salvation  of,  194;  the  bap- 
tism of,  311,  318,  seq. 

Infidel,  rulers  to  be  obeyed  so  far, 
379. 

Injury,  men  may  forgive  an,  but 
God  only  can  forgive  the  sin  in  the 
case,  233. 

Inspiration,  pertains  to  the  canoni- 
cal Scriptures,  45;  not  fully  de- 
flned  in  the  Standards,  46 ;  makes 
the  Holy  Spirit  the  divine  author 
of  the  Holy  Scriptures  through  the 
free  active  powers  of  certain  men, 
46;  supernatural,  dynamical,  plen- 
ary, and  verbal,  46. 

Intention,  Romish  doctrine  of,  re- 
jected, 870. 

Intercession,  of  Christ,  133,  240;  a 
part  of  prayer,  340. 

Intermediate  State,  reference  to, 
384. 

Interpretation,  of  the  Scriptures, 
50;  the  Scripture  itself  its  own 
infallible  rule  of,  50. 

Invisible,  phase  of  the  church,  347. 


e 


4. 

I 


<l  ll 


426 


Index. 


■i', 


Joy,  In  tho  Holy  Ghost,  222. 

JnoioiAi.,  JiiHtitlcatlon  Is,  202. 

JiiDOK,  Christ  is  to  bo  tho,  167,  889, 
800. 

JuDOMKNT,  Christ  at  tho,  167;  tho 
procoHs  of  tho,  168;  after  tho  ro- 
8urro(!tion,  897;  tho  day  of,  notnv 
voalod  by  God,  398;  tho  [nirposo 
of  tho,  899;  final  awards  of  tho, 
899 ;  tho  Roneral  rosult  of  tho,  400 ; 
of  tho  wiokod,  401 ;  of  the  right- 
eous, 403. 

JusTioK,  satisfied  by  Christ,  188. 

JusTiKiOATioN,  doscribod  in  general, 
199;  order  of  topics,  199;  Shorter 
Catechism,  200;  uatuKi  of,  210; 
is  to  declare  just,  201 ;  God's  act, 
202;  gracious  and  judicial,  202; 
not  of  works,  208;  tho  mode  of, 
207;  results  of,  208;  virtual  and 
actual,  208. 

Keys,  tho  power  of  the  keys  in  tho 

church,  852,  858. 
Kingdom,  Christ  rules  in  his,  156. 

Law,  man  under  God's,  82,  92;  re- 
quires obedience  of  man,  92;  man's 
standing  under,  92;  in  foreground 
in  Old  Testament,  122;  Christ  ful- 
filled all,  137;  of  God  and  Chris- 
tian liberty,  245 ;  of  God  in  relar- 
tion  to  moral  government,  245; 
positive  and  moral,  distinguished, 
246;  moral,  two  sorts,  246;  civil 
and  judicial,  246;  moral,  implies 
two  things,  246 ;  man's  relation  to 
moral,  in  jirecovenaut  state,  247; 
his  relation  to  moral,  under  cove- 
nant of  works,  247;  his  relation 
after  the  fall,  248;  ceremonial, 
250 ;  uses  of  the,  250 ;  and  gospel 
in  harmony,  252;  moral  summed 
up  in  the  ten  commandments,  253 ; 
first  table  of  the,  278;  second 
table  of  the,  288. 

Liberty,  to  eat  the  tree  of  life.  90; 
forbidden  the  tree  of  knowledge, 
90;  manhas,  173,  174;  and  ability 
distinguished,  174;  natural  and 
moral,  175;  theory  of  contingent, 
177;  limitations  of  Christian,  256. 

Life,  the  tree  of,  90. 

Light  of  Nature,  explained,  43; 
leaves  men  without  excuse,  43; 
but  not  sufiicient  to  lead  sinful 


Light  of  Nature— 
men  to  life  and  salvation,  48;  to 
bi3  tho  guide  In  some  circumstances 
of  government  and  worship  in  tho 
church,  49. 

LiMHUH,  no  patrumoT  infantum,  890. 

Limitations,  of  Christian  liberty, 256. 

Lord's  Huim'ER,  described,  828,  seq.; 
names  of  tho,  823;  nature  of,  828; 
sacrament  of  the  New  Testament, 
828;  broad  and  wine  in  tho,  824; 
and  tho  death  of  Christ,  324,  827; 
tho  sensible  signs  in  the,  824;  kind 
of  bread  and  wine  for  tho,  325; 
tho  words  of  institution  in  tho,  325 ; 
tho  broad  and  wine  both  to  bo 
given  to  the  people,  825 ;  is  not  a 
repetition  of  the  sacrifice  of  Christ, 
326 ;  tho  design  of  the,  826 ;  tho 
presence  of  Christ  in  the,  327; 
a  pledge  of  tho  believer's  loyalty 
to  Christ,  328;  the  efficacy  of  the, 
829,  881;  the  Romish  view,  829; 
the  agency  of  the  Holy  Spirit  In 
the,  329;  may  tho  doubter  oomo 
to  the,  332;  duties  at  and  after 
tho,  338;  the  importance  of  the, 
884. 

Love,  of  God  in  the  covenant  of 
grace,  114;  of  God  in  relation  to 
adoption,  213;  assurance  of  God's, 
221;  electing,  240;  to  God  and 
man,  270. 

Magistrate,  civil,  and  the  Sabbath, 
28G;  civil,  an  ordinance  of  God, 
878;  tho  end  of  the  civil,  373; 
power  of  tho  civil,  374 ;  the  Chris- 
tian may  be  a,  874,  375 ;  must  not 
ad.niinister  the  word  or  sacraments, 
375;  duties  of  the  people  to  the, 
378 ;  the  right  of  resisting  the,  378. 

Man,  his  nature,  41;  a  religious  be-< 
Ing,  41 ;  made  immortal,  41 ;  his 
chief  end  is  to  glorify  God,  and 
enjoy  him  forever,  42 ;  his  activity 
not  to  be  self-centered,  42 ;  the  end 
of  his  being  is  happiness  in  holi- 
ness, 42;  distinct  from  the  brute 
in  creation,  78;  from  the  dust,  78; 
made  in  the  image  of  God,  78;  has 
dominion  over  tho  creatures,  79; 
under  the  covenant  of  works,  79; 
had  mental,  moral  and  religious 
nature  at  first,  91 ;  had  God's  law 
on  his  heart,  91;  not  a  primitive 


Index. 


427 


Man— 

savage,  91 ;  had  convorwi  with 
God,  91;  WHH  liable  to  full,  U2 ; 
under  tho  moral  government  of 
God,  92;  tho  raeo  of,  related  to 
Adam,  102. 

Makuiaok,  In  Eden,  90;  the  relation 
diseviHsed,  298;  and  divorce,  879; 
nature  of,  380;  ItH  purpose,  880; 
between  whom  Is  it  to  be,  880,  881. 

Mahh,  the  Homish  doctrine  rejected, 
820,  829. 

Matkuiamsm,  rejected  by  the  Stand- 
ards, 81. 

Means,  of  gracio,  267,  seq,;  three 
branches  of,  208 ;  outward  and  in- 
ward, 208;  term  defined,  269;  the 
Holy  Spirit  the  agent  through  the, 
269 ;  of  grace  necessary  to  esoa])e 
the  wrath  of  God,  2()9. 

Mkdiatok,  of  the  covenant  of  works, 
95;  of  tho  covenant  of  grace,  118- 
115;  must  bo  God,  130;  must  be 
man,  181 ;  called  Jesus,  184;  called 
Christ,  134;  general  statement  of 
his  work,  137;  ollioes  of,  141. 

Melanothon,  reference  to,  20. 

Merit,  good  works  not  the  ground 
of,  238;  of  Christ  the  ground  of 
tho  sinner's  salvation,  206. 

Methodist  Chuuoh,  the  articles  of 
the,  24. 

Middle  State,  described  in  general, 
887 ;  soul  do(>8  not  sleep  in  the, 
888;  no  sanctitlcatiou  in  the,  888, 
391 ;  the  body  during  the,  389 ;  no 
special  places  other  than  heaven 
and  hell  in,  890;  no  common 
place  for  good  and  bad,  391. 

MiNisTEKS,  are  to  preach  the  word, 
271 ;  advice  to,  275. 

MiSEKY,  the  result  of  man's  sin,  107. 

Monotheism,  taught  in  the  Stand- 
ards, 58. 

Moral,  evil  abnormal,  81 ;  law  and 
govermnent,  245-248. 

Mormons,  the  polygamy  of,  rejected, 
293. 

MuEDKK,  condemned,  292. 

Nature,  the  light  of,  48;  the  cor- 
ruption of  man's,  105 ;  transgres- 
sions flow  from  sinful,  lOG;  divine, 
of  Christ,  126 ;  human,  of  Christ, 
126 ;  how  human,  assumed  by 
Christ,  128;  how  the  two  natures 


NATtTKK— 

related  in  Christ,  138;  thj  union 
of  tho  two  myst<>riouHand  abiding, 
129;  the  human,  sustained  and  ad- 
vanced the  divine,  180. 
Nkoksmity,  theory  of  metthanleal, 
177;  woik»s()f,  265. 

Oaths,  false,  forbidden,  295;  lawful, 
described,  368.  869. 

Obedienok,  to  God's  law  required, 
254,  soi}. ;  new,  In  relation  to  re- 
pentance, 231 ;  and  the  Lord's 
supper,  832. 

Office,  those  of  Christ,  136;  the 
prophetic,  186;  hi  the  Catechism, 
136;  the  priestly,  148  154;  t'w 
kingly,  155-158. 

Officers,  of  the  church,  351,  852; 
of  tho  church  named,  365. 

Original,  man's,  89  ;  circumstances 
of  man's,  90 ;  sin,  102 ;  righteous- 
n»;8s,  78. 

Pantheism,  rejected  by  tho  Stand- 
ards, 81. 

Paradise,  that  in  Eden,  90. 

Pardon,  an  element  in  justlfl<!ation, 
204. 

Parents,  and  children,  288,  289; 
and  infant  baptism,  318,  seq. 

Parliament,  English,  and  the  West- 
minster Assembly,  27. 

Partku.es,  material,  not  neciossaiy 
to  personal  identity  in  resurrection 
body,  39. 

Parties,  to  the  covenant  of  works, 
94  ;  to  that  of  grace,  115. 

Peace,  w"th  God,  from  justification, 
209 ;  of  conscience,  222. 

Pelagian,  view  of  man's  freedom, 
179. 

Penalty,  of  sin  is  death,  109; 
Christ  suffered  the,  138. 

Penitence,  an  element  In  true  re- 
pentance, 230. 

Petition,  a  part  of  prayer,  340; 
humble,  868. 

Perseverance,  to  the  end,  222;  of 
the  saints,  239 ;  grounds  of,  240. 

Person,  of  Christ,  124;  Christ  unites 
three  oIUcjos  in  one,  125 ;  two  na- 
tures in  his,  125 ;  the  theanthroplc, 
125 ;  of  tho  Mediator  must  bo  one, 
133. 

Personality,  of  God,  54. 


fir 


BBSSSS 


[ill 


■  I 


Si 


428 


Index. 


Pledge,  of  the  covenant  of  works, 
96. 

P0LYTHKI8M,  rejected  by  the  Stand- 
ards, 53. 

Poi'F,  not  to  be  the  head  of  the 
church,  351. 

PosTEKiTT,  related  to  Adam,  102; 
relation  of  Adam  to  his,  110. 

PoSTMILLENNIALISM,  alluded   to,  106. 

Praise,  an  element  of  worship,  262. 

Pbayek,  an  element  in  worship, 
261 ;  jnedium  of,  262;  for  the  dead 
to  be  no,  262;  defined,  336;  God 
to  be  addressed,  336 ;  things  to 
pray  for,  338;  the  spirit  of,  339; 
parts  of,  340;  the  rule  of,  341: 
the  Lord's,  341 ;  its  preface,  341 ; 
its  petitions,  342,  343 ;  conclusion 
of,  344. 

PitEAoniNG,  the  duty  of  the  minister, 
271 ;  by  women  not  allowed,  272. 

Peeoept,  Christ  obeyed  the,  138. 

Predestination,  explained,  66,  71 ; 
applied  to  the  saved,  71 ;  is  choos- 
ing in  Christ  to  holiness  and  life, 
71 ;  not  arbitrary,  72 ;  grounded 
in  grace,  72 ;  in  the  purpose  of 
God  fixes  the  number  of  the  saved, 
73 ;  a  high  mystery  to  be  handled 
with  care,  75 ;  the  sinner  has  no- 
thing to  do  with  It,  75  ;  gives  cora- 
fc  h  to  the  believer,  75. 

Preface,  to  the  ten  commandments, 
278. 

Premillknnialism,  alluded  to,  166; 
Christ's  second  ad  ent  not,  398 ;  is 
extra  confessional,  »11. 

Presbytery,  a  court  of  the  church, 
366. 

Preservation,  a  branch  of  provi- 
dence, 83 ;  not  continuous  creation, 
82;  relates  to  all  things,  82;  re- 
lates to  each  kind  of  things  ac- 
cording to  its  nature  and  laws, 
82. 

Preterition,  term  explained,  67. 

Priest,  Christ  acts  as  a,  147;  Con- 
fession on  Christ's  work  as  a,  147 ; 
office  of  a  stated,  148. 

Process,  of  the  fall  of  our  first  pa- 
rents, 99;  of  the  judgm«mt,  408, 

Promise,  made  to  our  first  parents, 
79.  120;  connect<id  with  the  cove- 
nant of  works,  94. 

Property,  Christ  has  all  those  of 
man,  127,  right  of,  294. 


Prophet,  Christ  the,  of  thr  covenant 
of  grace,  141 ;  speaks  to  the 
church,  141 ;  is  taught  by  the  Holy 
Spirit,  143;  acta  medjatwly  or  im- 
mediately, 143,  144:  extent  of  the 
work  of  the,  144:  periods  of  its 
exercise  by  Christ,  145;  he  speaks 
from  God  to  man,  141. 

Propitiation,  Christ's  work  makes, 
152. 

Providence,  doctrine  stated,  83;  its 
two  branches,  82;  not  continuous 
creation,  82;  extends  to  all  God'a 
creatures  and  all  their  actions,  83 ; 
angels  are  under  it,  87. 

Prudence,  Christian,  49. 

Punishment,  is  incurred  by  sin  for 
the  present  and  the  future,  109; 
future,  discussed,  110,402;  capital, 
293. 

Purgatory,  alluded  to,  390. 

Puritans,  reference  to  the,  25. 

Purpose,  eternal,  of  God,  63. 

Reformation,  the  sacramentarian 
controversy  at  the  time  of  the,  298. 

Reformed  Episcopal  Church, change 
of  articles  by  the,  — . 

Regenerate,  remains  of  sin  in  the, 
112;  use  of  moral  law  for  the,  252. 

Regeneration,  described,  187;  Con- 
fession emphasizes,  188;  term  not 
used  in  Catechisms,  188. 

Remonstrants,  reference  to,  22. 

Renewal,  sanctiflcation  is  inward 
spiritual,  316. 

Repentance,  unto  life,  339 ;  coupled 
with  faith,  339;  is  toward  God, 
339 ;  is  wrought  by  the  word  and 
Spirit  of  God,  239;  its  particulars, 
230  333. 

Reprobation,  the  term  not  used  in 
the  Standards  in  connection  with 
the  doctrine  of  the  decrees,  67. 

Resur  motion,  of  the  dead,  393 :  who 
are  raised,  393;  the  nature  of  the 
resurrection  body,  393-396. 

Reunion,  the  Presbyterian  Standards 
and  the  branches  of  the  church,  418. 

Revelation,  explained,  44;  makes 
known  the  will  of  God,  45 ;  is  made 
to  the  church,  45,  141 ;  is  commit-- 
ted  to  writing,  45. 

Revision,  of  the  Standards  discussed, 
415. 

Revolution,  the  right  of,  3'''8. 


Index. 


429 


45 ;  ho  speaks 


lards  discussed, 


RmnTKOtraNEss,  original,  78;  Romish 
view  of,  91 ;  original,  lost,  105 ;  that 
of  Christ  the  ground  of  justiftca- 
tion,  207;  sanctification  produces 
personal,  219. 

Rule  of  Faith  and  Life,  the  Holy 
Scriptures  only,  43-49. 

Rules,  for  interpreting  the  word  of 
God,  276,  277. 

Sabbath,  in  Eden,  90;  and  worship, 
260 ;  how  to  be  kept,  265 ;  prepara- 
tion for,  265 ;  implies  rest  and  wor- 
ship, 265 ;  its  observance  enforced, 
285,  286;  its  perpetuity,  287;  rea- 
sons for  its  perpetuity,  287. 

Saokaments,  general  description  of 
the,  298;  controversy  about,  298; 
teaching  of  Standards  about,  299; 
the  nature  of  the,  399 ;  the  purpose 
of  the,  800;  sensible  signs  in  the, 
302 ;  the  inward  grace,  801 ;  their 
number,  303;  Romish  view,  303; 
to  be  administered  by  an  ordained 
minister,  308;  the  relation  of  the 
sign  and  grace  in  the,  303 :  same 
term  applied  to  the  sign  and  grace, 
304;  views  as  to  the  efficacy  of  the, 
304 ;  the  teaching  of  the  Standards 
as  to  the  efficacy  of  the,  305,  306; 
of  the  Lord's  supper  and  baptism 
compared,  807. 

Saouifiok,  Christ  saves  as  a,  138 ; 
he  offered  himself  a,  138 ;  that  of 
Christ  was  penal  and  vicarious, 
151. 

Saints,  shall  persevere,  be  preserved, 
and  not  finally  fall  away,  239. 

Salvation,  God's  purpose  provides 
for  the  means  as  well  as  the  end 
of,  74 ;  relates  to  the  elect,  the  re- 
deemed, the  called,  the  believing, 
74 ;  its  end  is  the  glory  of  God,  74 ; 
under  both  dispensations,  128;  of 
infants,  idiots,  and  incapables,  195. 

Sano'i  ifcation,  described  in  general, 
216,  seq.,  its  nature,  216;  its  rela- 
tion to  justification,  216:  is  God's 
gracious  work,  217;  its  condition, 
217;  its  nature  in  particular,  218, 
positive  and  negative  aspects,  219; 
over  imperfect  in  this  life,  220; 
complete  at  death,  220;  causes  a 
conllict  in  the  soul,  221 ;  la  a 
growth,  221,  gives  assurance  of 
victory,  221. 


Satan,  tempted  our  first  parents,  99. 

Satisfaction,  Christ  made  it,  188. 

Savage,  man  at  first  not  a  priuuoval 
savage,  78,  91. 

Seoukity,  believers  have  it  in  Christ, 
209. 

Selneohek,  reference  to,  20. 

Sepakation,  is  the  central  idea  of 
death,  109. 

Session,  a  court  of  the  church,  366. 

Sin,  God  not  the  author  of,  70 ;  does 
not  destroy  the  freedom  of  man, 
70;  its  nature,  103;  brings  guilt, 
103;  its  guilt  is  imputable,  103; 
original,  102-104;  all  men  in.  104; 
brings  misery,  106;  incurs  Goa'a 
wrath  and  curse,  107;  puts  men  in 
bondage,  107 ;  death  flows  from 
it,  108;  some  sins  more  heinous 
than  others,  185,  186;  the  sense  of 
it  in  true  repentance,  229 ;  repent- 
ance to  be  for  all,  232 ;  God  alone 
forgives,  and  he  only  for  Christ's 
sake,  233. 

Sons,  believers  are  sons  of  God  by 
adoption,  215. 

Soul,  of  man  described,  78 ;  of  Christ, 
127;  of  man  does  not  sleep  be- 
tween death  and  the  resurrection, 
388. 

Source,  of  the  fall  of  man,  99. 

Sovereignty,  of  Gc  J  the  fundamen- 
tal fact  in  the  decrees,  67 ;  of  God 
in  relation  to  worship,  288. 

Spirit,  the  Holy  Spirit  is  the  infalli- 
ble judge  in  mattcirs  of  religion  as 
ho  speaks  in  the  Scriptures,  51 ;  is 
the  exegete  and  apologete,  51 ;  ho 
applies  the  work  of  Christ  in  the 
experience  of  the  believer,  120 ;  is 
the  agent  in  regeneration,  and  ef- 
fectual calling,  188-190;  is  agent 
in  sanctification,  218;  gives  ability 
to  do  good  works,  236 ;  his  indwell- 
ing, 240;  agent  in  V)les8ing  the 
means  of  grace,  269 ;  in  the  Lord's 
supper,  830. 

Spirituality,  of  God,  54. 

Standards,  not,  dtrictly  speaking, 
Christo-centric,  124;  give  a  proper 
place  to  doctrine  and  ethics  in  their 
system,  211;  are  comprehensive, 
406;  are  definite,  yet  catholic  in 
spirit,  402;  commended,  408. 

State,  and  tho  church,  373,  seq., 
middle,  887,  388. 


430 


Index. 


j::|:|lBJ 


■N'lii 


1 1 


h 


u 

m 

i  1 1 

1 

p. 

-,. 

SunscRiPTioN,  to  creeds  by  the  office 
bearers  in  the  church,  3o  :  relation 
of  the  member  of  the  Presbyterian 
Church  to,  35. 

Substance,  Christ  partook  of  that  of 
Mary,  128. 

Suicide,  reference  to,  293. 

Sui'EHEKooATioN,  works  of ,  impossi- 
ble, 237. 

Susi'ENsioN,  a  form  of  church  cen- 
sure, 354. 

S  WE  A  KING,  false,  condemned,  295. 

Swoun,  the  power  of,  in  civil  govern- 
ment, 374. 

Symbol,  a  name  for  a  creed,  30. 

Synods,  of  Doit,  22;  and  councils  of 
the  church,  350 ;  are  church  courts, 
357;  their  purpose,  357;  their 
functions,  358;  they  make  rules 
for  worship  and  government,  359 ; 
their  authority,  360;  their  deci- 
sions not  infallible,  360 ;  have  the 
Holy  Spirit  to  guide  them,  360;  de- 
scribed, 366. 

Tables,  the  two,  of  the  law,  279. 

Temptation,  of  our  first  parents,  99. 

Testament,  and  covenant  compared, 
115. 

Thanksgiving,  an  element  of  wor- 
ship, 261 ;  a  part  of  prayer,  340. 

Theft,  forbidden,  294. 

Theocentkic,  the  principle  of  the 
Standards,  413. 

Theses,  reference  to,  21. 

Tkansgkkhsion,  actual,  flows  from 
sinful  nature,  106. 

Tkanslations,  of  the  Scriptures  to 
be  made  for  the  people,  50. 

Tree,  of  knowledge  of  good  and  evil, 
90;  of  life  the  pledg«  of  the  cove- 
nant of  works,  96 ;  of  knowledge, 
its  conditions,  96. 

Tkinity,  of  the  Godhead  stated,  59  ; 
three  distinct  yet  related  persons 
in  one  essence,  59;  each  person 
has  a  peculiar  personal  property, 
60;  the  first  has  paternity,  the 
second  has  sonship,  and  the  tliird 
has  procession,  60,  61 ;  proofs  of 
the  Trinity,  61,  62;  each  person 
has  its  own  mode  of  subsistence 
and  activity,  63. 

Tbitheism,  excluded  by  the  Stand- 
ards, 53. 

TwissE,  reference  to,  26. 


Unfermented,    wine  not  necessary 

in  the  Lord's  supper,  325. 
Union,  of  two  natures  in  the  person 

of  Christ,  125. 
Unleavened,  bread  not  necessary  in 

the  Lord's  supper,  325. 
Unregenkkate,  works  of  the,  238; 

such  men  may  deceive  themselves, 

241 ;  use  of  the  law  of  God  for  the, 

251. 
Ursinxjs,  reference  to,  23. 
Usher,  reference  to,  24. 

Vengeance,  Christ  takes  it  upon  his 

enemies,  158. 
VioAKious,   the  work   of  Christ  is, 

151 
Visible,    a   phase    of    the    church, 

348. 
Volition,  man  free  in  it,  174. 
Vows,  lawful,  described,  370:  Romish 

doctrine  of,  rejected,   370;    to  bo 

made  to  God  alone,  372. 

War,  subject  discussed,  292. 

Wesley,  reference  to  John,  24. 

Westminster  Abbey,  reference  to, 
24. 

Westminster  Assembly,  reference 
to,  24,  25;  its  work  approved  by 
the  Scottish  Assembly,  27;  and 
baptism,  309;  and  premillennial- 
ism,  412. 

Will,  of  man  described,  171,  172; 
its  relation  to  the  other  faculties, 
172;  its  freedom,  173;  not  deter- 
mined by  any  kind  of  necessity, 
173;  man  needs  more  than  a  mere 
change  of  will,  175. 

Witness,  of  the  Holy  Spirit  by  and 
with  the  word,  48 ;  of  the  Spirit  in 
believers,  242. 

Women,  are  not  to  act  as  preachers 
of  the  word,  272. 

Word  of  God,  as  the  rule  of  faith, 
43 ;  the  gospel  call  is  by  the,  193 ; 
a  means  of  sanctiflcatioii,  218;  the 
rule  of  good  works,  234 ;  a  revela^ 
tion  of  tlio  law  of  God,  246;  a 
means  of  grace,  268,  269;  the  use 
of  the,  270;  what  it  is,  270;  sum- 
mary of,  in  ten  commandments, 
270 ;  to  be  publicly  read,  271 ;  Pro- 
testant practice  in  regard  to  the, 
271 ;  made  effectual  only  by  the 
Holy  Spirit,    272;   the  effects  of, 


Tnpex. 


431 


WonD  OF  God — 

272;  how  it  is  to  be  preached,  and 
heard,  273;  the  attitude  of  the 
hearer  of  the,  274;  advice  to  min- 
isters about  preaching  the,  275; 
rules  for  interpreting  the,  276, 
277. 

Works,  the  covenant  of,  89;  good, 
234;  of  supererogation,  273. 

World,  product  of  divine  creation, 
77;  made  in  six  days,  80;  had  a 
beginning,  81. 


Worship,  directory  for,  2.') ;  religious, 
259;  and  the  Sabbath-day,  200, 
263;  the  duty  of,  260;  the  true 
mode  of,  261,  281;  the  proper 
object  is  God  alone,  261,  279; 
images  not  to  be  used  in,  261; 
the  parts  of,  261 ;  special  acts  of, 
are  oaths,  vows,  and  fasts,  263 ;  the 
place  of,  203 ;  the  time  for,  263, 
264,  285;  the  spirit  of,  283. 

ZwiNGLB,  reference  to,  21. 


r 


,ct  as  preachers 


.; 


